The communicant's companion : or, Instructions for the right receiving of the Lord's Supper

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THE

INSTRUCTIONS FOR THE RIGHT RECEIVING

THE LORD'S SUPPER.

BY THE

REV. MATTHEW HENRY.

WITH AN

INTRODUCTORY ESSAY

BY THE

REV. JOHN BROWN,

Of Edinburgh.

PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION.

BV

i&OOo.

•EMmua

PRINTED B7
WILLIAM S. MARTIEN.

STEREOTYPED BY S. DOUGLAS WYKTIi.

No. 7 Pear St. Philadelphia.

CONTENTS.

INTRODUCTORY ESSAY, ....... 5

To THE READER, ........28

CHAPTER I. — The Names by which this Ordinance is usually

ca.ied, ......... JM

CHAPTER II. — The Nature of this Ordinance, ... 42
CHAPTER III. — An Invitation to this Ordinance, - 57

CHAPTER IV. — Helps for Self-examination before we come to

this Ordinance, ..-...--81

CHAPTER V. — Instructions for Renewing our Covenants with

God in our Preparation for this Ordinance, - - 105

CHAPTER VI. — Helps for Meditation and Prayer in our prepa
ration for this Ordinance, ...... 125

CHAPTER VII. — Directions in what frame of spirit we should

come to, and attend upon this Ordinance, ... 144

CHAPTER VIII. — Some account of the affecting sights that

are to be seen by Faith in this Ordinance, - - - 162

CHAPTER IX. — Some account of the precious Benefits which

arc to be received by Faitli in this Ordinance, - - 179

CHAPTER X. — Helps for the exciting of those pious and de
vout affections which should be working in u» while we
attend this Ordinance, 199

4 CONTENTS.

Paga
CHAPTER XI. — Directions concerning the solemn Vows we are

to make to God in this Ordinance, .... 219

CHAPTER XII. — Directions concerning the frame of our spi
rits when we come away from this Ordinance, - - 235

CHAPTER XIII. — An Exhortation to order the Conversation

aright after this Ordinance, « , • • - - 259

CHAPTER XIV. — Some Words of Comfort which this Ordi
nance speaks to serious Christians, .... 276

INTRODUCTORY ESSAY.

THERE is an important, though often an overlooked
difference between the results of human ingenuity,
as embodied in the principles of science and the in
stitutions of civil society, arid the results of divine
wisdom, as embodied in the doctrines of revelation
and the ordinances of the Christian church. Human
science is the offspring of the observations and expe
riments of beings limited in their faculties, and liable
to error, and admits, from this very circumstance, of
constant growth, frequent correction, and indefinite
improvement. The principles of natural philosophy
are much better understood at present, not only than
they were, but than they could have been a hundred
years ago ; and it is highly probable, that, before the
end of another century, they will be still better un
derstood than they are at present : but, as the most
finished work of the human mind is necessarily im
perfect, there will always be room for the correction
of mistakes, and the supply of deficiencies.

It is altogether otherwise with the doctrines of
Revelation. They flow forth absolutely pure from
the fountain of knowledge and of truth. They are
an infallible statement of a portion of the mind of
Him who alone hath wisdom. Human science is
like the statue, which, under the successive strokes
of the artist's chisel, from a rude unformed block,
gradually assumes a striking resemblance to " the
human form divine." Revealed truth is like our
general parent, rising at once into perfect form, and
beauty, and life, at the command of his Creator.

6 INTRODUCTORY ESSAY.

The improvement even of the most finished statue
implies no absurdity ; but the idea of mending the
divine work were equally replete with impiety and
folly. Human science, being the product of fallible
reason, cannot be perfect. There must be deficiency,
and there may be error; and it admits of improve
ment both by correction and addition. There is room
for neither in the doctrines of revelation. Divine
revelation is, from its very nature, free from error,
proceeding from him who cannot be deceived, and
who cannot deceive ; and though imperfect, inasmuch
as it does not extend to all possible objects of reli
gious knowledge, it obviously admits of addition in
no other way than by a new revelation. He who
has made known to us a portion of his mind, may,
if he pleases, make known to us another portion of
it ; but till he does so, the whole of our duty, in refer
ence to the revelation given, is to endeavour distinct
ly to apprehend the meaning of its various parts, and
the relations, connections, and dependencies of these
various parts, and to yield up the whole of our in
tellectual and active nature to its influence. It is
equally inconsistent with this duty to attempt to
make corrections on the system of revealed truth, or
to make additions to it.

It would have been a happy thing for the Chris
tian world, if the obvious distinction which has now
been pointed out, had been steadily kept in view
by the teachers of religion. The " truth as it is
in Jesus" would not then have been obscured by
attempts to illustrate it ; nor the dogmas of a vain
philosophy mingled with the oracles of divine wis
dom, or substituted in their room. The ingenuity,
and learning, and labour, which have been often
worse than wasted, in endeavouring, by working up
into a complete system of religion and morals, such
of the materials furnished by revelation, as seemed
fit for their purpose, along with such materials as
they could collect from other sources, while, without
ceremony, such portions of revelation as appeared
unsuitable to their object, were overlooked or reject-

INTRODUCTORY ESSAY.

ed, — might have been devoted to a diligent inquiry
into the meaning and connection of the sacred ora
cles; and thus have discovered there, made by his
hand who made the world, what they must for ever
in vain attempt to make for themselves; and we
would not have had reason to doubt, in an age when
human science has, in all its branches, attained to an
unprecedented state of improvement, whether the
principles of revealed truth are not worse understood,
among those who profess to believe them, than they
were seventeen hundred years ago.

A similar distinction ought to be made between
the institutions of civil society and the ordinances of
the Christian church. The principles of civil gov
ernment are at present much better understood than
they were, or could have been, in what are ordina
rily called the dark ages ; and it is certain, whatever
a blind reverence for antiquity may urge to the con
trary, that the social arrangements which prevail in
our own country are incomparably superior to those
which existed even in the most illustrious ages of
Grecian and Roman history; and it is equally evi
dent, whatever a partial fondness for the institutions
of our own country and age may suggest, that a
much more perfect form of social life is not only
easily conceivable, but, at some future period, is
likely to be realized, than any that has yet been
established among mankind. These institutions are
the result of human ingenuity, and therefore are im
perfect. There is something wanting, and something
wrong with the best of them.

But it is otherwise with the ordinances of the
Christian church; for they are the appointments of
infinite wisdom. They were originally given by
one who had a perfect knowledge of the end of such
institutions — the religious and moral improvement
of his people ; and a perfect knowledge, too, of that
intellectual and moral constitution, for the improve
ment of which they are intended, — and, like all the
divine works, they are perfect. They are all of them
characterized by a beautiful simplicity, which ill

8 INTRODUCTORY ESSAY.

accords with the ordinary, but depraved taste of
mankind for what is complicated and difficult; but
which is a leading feature in all the works and ar
rangements of infinite wisdom.

It might have been expected, that the institutions
of Christianity, bearing on them the impress of
supreme authority, would have been accounted too
sacred things to be tampered with by those who ad
mitted the divine origin of that religion. But what
is there too presumptuous for man to attempt? The
same principle which led professed Christians to
modify the doctrines of Christ, led them to alter his
institutions. In both cases, they flattered themselves
that they were making improvements ; but what was
the truth? By their experiments on the doctrines
of Christ, they, in many cases, converted the true
elixir of immortal life into a deadly poison, and, at
the very best, robbed it of its healing virtues, just in
the proportion in which they have infused into it
baser ingredients: and by their experiments on the
institutions of Christ, they have rendered them utterly
unfit for the purposes they were intended to answer ;
and, instead of important means of religious and
moral improvement, they have made them mere
vehicles of amusement to the senses or imagination,
and, in many cases, the instruments of extensive
demoralization and of fatal delusion.

No Christian ordinance has been more perverted
by superstition than the Lord's Supper; and no por
tion of Christian truth has been more involved in
obscurity and error than that which respects that
ordinance. False opinions and superstitious usages
mutually produce and support each other. By this
malignant action and re-action, in reference to the
Lord's Supper, where the emblematical nature of the
institution, and the figurative language in which of
course much of the truth respecting it was couched,
afforded peculiar facilities for misapprehension, mis
representation, and delusion, we find, within the
course of a few centuries, the simple rite of an as
sembly of Christians eating bread and drinking wine,

INTRODUCTORY ESSAY. 9

in grateful commemoration of the expiatory suffer
ings and death of Jesus Christ, converted into a
splendid and complicated ceremony;* and the plain,
intelligible doctrine, that in this ordinance we are
presented with an emblematical representation and
confirmation of the great principles of our religion,
which, by strengthening our belief, contributes to our
spiritual improvement, gives way to a portentous
dogma, of which it is impossible to say whether it
be more absurd or impious, that, in this ordinance,
the bread and the wine are, by the mystic power of
a priest's repeating the words of institution, converted
into the body, and blood, and divinity of Jesus Christ;
which, after having been offered to God by the priest,
as an expiatory sacrifice for the sins of the living and
the dead, are literally eaten and drunk by the recipi
ents. So dangerous is it to deviate from the purity
of scriptural truth, and the simplicity of primitive
usage. It is impossible to say where we will stop.
The probability is, that we will not stop till we land
ourselves in the pravity of damnable error, and in
the absurdity of senseless superstition.

At the Reformation, the doctrine of transubstan-
tiation, and the practice of the sacrifice of the mass,
were discarded by all the Protestant churches ; but
there was but a partial return to the purity and sim
plicity of primitive doctrine and observance. By
the Lutheran church, a variety of unauthorized rites
were retained, and the doctrine of consubstantiation,
or the real, though impalpable and invisible, pres
ence of the body and blood of Christ, along with, and
under the substance of bread and wine in the conse
crated elements, was substituted in the room of the
not more absurd, and certainly not less intelligible
dogma of transubstantiation ; and, although most of
the reformed churches rejected both these equally

* " That feast of free grace and adoption to which Christ invited
liis disciples to sit as brethren and co-heirs of the happy covenant
which at that table was to be scaled to them, even that feast of love
and heavenly-admitted fellowship, the seal of filial grace, became the
subject of horror, and glouting admiration pageantcd about like a
dreadful idol." — MILTON.

10 INTRODUCTORY ESSAY.

unscriptural doctrines, and approximated much more
closely to both the principles and practice of aposto
lical times, yet still it cannot be denied, that, in most
of their symbolical books, there is much mystical
statement, respecting the spiritual presence of Jesus
Christ in the Lord's Supper, and the manner in which
Christians participate of his body and blood when
they observe it; as if Christ's presence in this ordi
nance, were not essentially the same as his presence
in any other ordinance, when, by the operation of
his Spirit, through the instrumentality of the truth,
he communicates to the believing mind knowledge,
and purification, and comfort; — as if "the eating
Christ's flesh, and drinking Christ's blood," in this
ordinance, were something else than that participa
tion of those blessings procured by his sufferings and
death, which all true Christians enjoy, whenever
they believe the divine testimony respecting these
sufferings and death ; — and as if all the peculiarities
of this ordinance did not originate in the emblemati
cal form in which it brings Christian truth and its
evidence before the mind.

It is obvious, that to be conducive to the spiritual
improvement of those who engage in it, the Lord's
Supper must be " a rational service," — an exercise
of the mind and of the heart : arid it is equally obvi
ous, that, for the purpose of rendering it a rational
service, it is not our business to endeavour to invent
a spiritual meaning to the emblems which are em
ployed in it; but to endeavour to discover the spiritual
meaning, which he who appointed the ordinances
intended to be attached to these emblems. Some
writers on the nature and design of this ordinance,
seem to have overlooked this ; and, of course, their
works, though replete with pious fancies, are rather
deficient in such distinct, scrip turally supported views,
as are calculated at once to satisfy the mind and guide
the exercise of the devout Christian. It is often treat
ed of as an oath of allegiance — a federal transaction
between God and the communicant — an unbloody
sacrifice, or a feast upon a sacrifice — and much fruit-

INTRODUCTORY ESSAY. 11

less controversy has taken place, which of these, or
whether any of them, affords a just representation
of its nature, design, and advantages. Figurative
descriptions of an emblematical ordinance do not
seem peculiarly well fitted for explaining it; and
there is a considerable hazard lest, in our following
out our tropical illustrations, we end in making the
ordinance something altogether different from what
Jesus Christ made it; and as the promise of his bless
ing is attached only to the observance of his institu
tion, we shut ourselves out from the advantages we
might have enjoyed from its observance, if we do
not, in simple submission to his authority, and reli
ance on his Spirit, eat bread and drink wine, in be
lieving remembrance and religious commemoration
of his expiatory sufferings and death.

The simplest, and, to our own minds, the most sat
isfactory view of the Lord's Supper which we have
been able to take, is that which considers it as, on
the part of Him who instituted it, an emblematical
representation and confirmation of the grand peculi
arities of the Christian institution ; and, on the part
of him who observes it, an emblematical expression
of a state of mind and heart in accordance with this
statement of Christian truth and its evidence.

That there is something more in the Lord's Supper
than meets the external senses — that its emblemati
cal elements are meant to embody Christian doctrine,
and its emblematical actions to express Christian
thought and feeling, — there can be no doubt; and in
order to discover what is the Christian truth which
the instituted symbols represent, we are not left to
conjecture how such emblems may be naturally in
terpreted. In the statements of our Lord, and of his
inspired Apostles, we have abundant and satisfactory
information. The following is a short account of
the institution of the Lord's Supper, as narrated by
Matthew, Mark, Luke, and Paul: — "The Lord
Jesus, that night in which he was betrayed, while
abserving with his apostles the Jewish passover, took

12 INTRODUCTORY ESSAY.

bread, and when he had given thanks, he brake it,
and gave it to the disciples, and said, ' Take, eat ;
this is my body which is broken for you : this do in
remembrance of me.' After the same manner he
took the cup, when he had supped, and gave it to
them, saying, < This cup is my blood of the new
covenant, which is shed for many, for the remission
of sins: drink ye all of it. This do ye as oft as ye
drink it, in remembrance of me.' "* The meaning
of the highly figurative phrases, " eating Christ's
flesh, and drinking Christ's blood," may be easily
ascertained, from the -following quotations from one
of our Lord's discourses : — " He that believeth on
me hath everlasting life. I am that bread of life.
If any man eat of this bread, he shall live for ever:
and the bread that I will give is my flesh, which I
will give for the life of the world. Except ye eat
the flesh of the Son of man, and drink his blood, ye
have no life in you. Whoso eateth my flesh, and
drinketh my blood, hath eternal life ; and I will raise
him up at the last day. For my flesh is meat indeed,
and my blood is drink indeed."! The apostle Paul,
in his first epistle to the Corinthians, makes the fol
lowing observations in reference to the meaning of
the emblems in the Lord's Supper: — "The cup of
blessing, or thanksgiving, which we bless, or over
which we give thanks, is it not the communion — the
mutual participation, of the blood of Christ? the bread
which we break, is it not the communion — the mu
tual participation, of the body of Christ? for we being
many, are one bread and one body: for we are all
partakers of that one bread."J These passages of
Scripture are the legitimate materials from which we
are to form our judgments as to the meaning of the
emblems in the Lord's Supper ; and they certainly
warrant us to affirm, that this ordinance is an emble
matical representation of all the grand peculiarities
of the Christian system.

« Matt xxvi. 26, &c. Mark xiv. 22, &c. Luke xxii. 19, &c.
1 Cor. xi. 23, &c.
t John vi. 47—55. t 1 Cor. x. 16, 17.

INTRODUCTORY ESSAY. 13

Truth may be brought before the mind in two
ways, — by verbal statement, or by emblematical re
presentation. The first is best fitted for conveying
new information; the second is admirably calculated
for recalling, in a striking manner, to the mind, infor
mation formerly presented to it. The first method
of presenting the leading truths of Christianity is
adopted in the written and spoken gospel; the second,
in the Lord's Supper: and it will be found, on exam
ination, that that ordinance is, as it were, a miniature
picture of the same series of divine dispensations, of
which we have a detailed history in the word of the
truth of the gospel.

It may be worth our while to expand this remark
a little, and show how full of Christian truth is every
part of this emblematical institution. Let us contem
plate the symbolical elements and actions, and apply
to our Lord and his Apostles for their spiritual signi
fication. In this ordinance we have bread and wine :
and of the bread, our Lord says, " This is my body;"
and of the wine, " This is my blood." These words
admit but of two modes of interpretation, — the literal,
which conducts directly into all the absurdities and
blasphemies of transubstantiation; and the figurative,
which represents the bread and the wine, as emblems
of the body and blood of the Redeemer; just in the
same way as the rock which supplied the Israelites
with water during their wanderings in the wilder
ness, is called Christ. The words plainly imply, that
he who used them had a body and blood — was a
possessor of human nature: and the elements, to a
well-instructed Christian, naturally recall the grand
fundamental doctrine of the incarnation. In silent,
but expressive language, they proclaim, " The word
was made flesh, and dwelt among men: inasmuch
as the children were partakers of flesh and blood, he
also took part of the same. Great is the mystery of
godliness: God was manifest in the flesh."

But in the Lord's Supper we not only have bread
and wine, but broken bread and poured-out wine.
Our Lord has unfolded the meaning of these emblems

2

14 INTRODUCTORY ESSAY.

also : " This is my body broken, my blood shed ; my
body broken, my blood shed for you ; my body bro
ken, my blood shed for remission of sin unto many."
The broken bread arid the poured-out wine are, when
thus explained, calculated, to suggest to Christian
minds, that the incarnate Saviour, after a life of suf
fering, died a violent death; that these sufferings and
this death were vicarious and expiatory, undergone
in the room of sinners, to obtain their salvation. It
concentrates, as it were, the principal statements both
of the prophets and the evangelists ; and, with one
glance of the eye, we see the wondrous plan of hu
man redemption through the mediation of the incar
nate only -begotten. It tells us more touchingly than
words could do, that " Christ died for our sins, ac
cording to the Scriptures; that he was wounded for
our transgressions, and bruised for our iniquities;
that in him we have redemption through his blood,
even the forgiveness of sins ; that he has given him
self for us a sacrifice and an offering, and has thus
brought us unto God."

But the doctrines of the incarnation and the atone
ment are not the only principles of Christian truth
which are embodied in the Lord's Supper. Had
their representation been its sole object, it might
have been gained by the minister's exhibiting bread
and wine ; and, while he pointed to them, proclaim
ing, " This is Christ's body broken ; this is Christ's
blood shed for you." But this is not the Lord's
Supper. In that ordinance, we have not only broken
bread and poured-out wine ; but the broken bread is
eaten, and the poured-out wine is drunk. This also
is replete with spiritual meaning. From the passage
above quoted from one of our Lord's discourses, it is
plain, that eating Christ's flesh and drinking Christ's
blood, is significant of that interest in his sufferings
and death, which, by the divine appointment, is con
nected with the belief of the truth respecting them:
so that here we are furnished with an emblematical
representation of that cardinal doctrine of Christian
ity, that " whosoever believeth in Christ Jesus shall

INTRODUCTORY ESSAY. 15

not perish, but have everlasting life." As bread
and wine, though in themselves most nutritious food,
will not nourish us, unless we eat the one and drink
the other; so the expiatory sufferings and death of
the incarnate Son of God, though of themselves ade
quate to the salvation of the greatest sinner, will not
save us unless we believe.

But we have not yet exhausted the spiritual mean
ing of the emblems in the Lord's Supper. Had it
been our Lord's object merely to embody, in an em
blematical institution, the principles, " that the only-
begotten of God in human nature suffered and died
in the room of sinners, to procure their salvation; and
that faith in these truths is at once absolutely neces
sary, and completely sufficient to secure to the sinner
an interest in this salvation;" it is probable that the
sacred rite would have been of such a nature as ad
mitted of performance by a single individual. But
this is not the case with the Lord's Supper. It is a
social institution, and Christians must " come together
to eat the Lord's Supper." Without any explicit
revelation on the subject, knowing, as we do, from
other passages of Scripture, that a very intimate rela
tion does subsist among all the true followers of Jesus
Christ, we might perhaps have warrantably conclu
ded, that this mystical feast was intended emblema
tically to represent their holy fellowship. But it is
our wish to say nothing in reference to the meaning
of this ordinance, but what we are distinctly taught
in Scripture. Indeed, there is no necessity to have
recourse to inference. The passage already quoted
from the apostle Paul is most explicit. In partaking
of the cup of blessing, there is a communion, or mu
tual participation of the blood of Christ ; in partaking
of the broken bread, there is a communion, or mutual
participation of the body of Christ; and the conse
quence of this mutual participation is, that the parta
kers are all one body and one bread. The reality
and the nature of that intimate relation which sub
sists among all Christ's genuine followers, is there
strikingly exlu'bited. They are a holy society, bound

16 INTRODUCTORY ESSAY.

together by their common faith in the grand leading
truths of Christianity, embodied in this emblemati
cal institution, and, by their common love to that
Saviour who is in it, " evidently set forth crucified
and slain."

It is deeply to be regretted, that this part of the
meaning of the Lord's Supper has been so much
overlooked and forgotten, and that " the symbol of
our common Christianity" should have been almost
universally converted into " the badge and criterion
of a party, a mark of discrimination applied to dis
tinguish the nicer shades of difference among Chris
tians."* It was not so from the beginning. The
church of Christ was originally one body : the ordi
nance of the Lord's Supper is suited to such an order
of things ; and however perverted from its original
purpose, though, instead of the common place of
friendly meeting for all who believe the truth and
love the Saviour, it has in many cases become " the
line of demarcation, the impassable boundary which
separates and disjoins them," still, in its obvious
emblematical meaning, it sounds a retreat from the
unnatural divisions which prevail among the genuine
followers of the Saviour, by proclaiming that they
are indeed all " one in Christ Jesus."

There is just one other important principle of
Christian truth which we consider as embodied in
the Lord's Supper. The Lord's Supper is a positive
institution. It is entirely founded on the authority
of Jesus Christ, as Him to whom all power in heaven
and earth belongs. It does not, like what may be
termed the moral part of our religion, necessarily
arise out of the relations in which we stand to God
as the God of salvation, and to Jesus Christ as the
Redeemer of mankind, such as faith, confidence, and
obedience. The sole obligation of this ordinance
arises out of its appointment by Christ. It would
have been our duty to have gratefully and devoutly
remembered our Saviour's dying love, though no
express command had been given us to that effect;

» IlalL

INTRODUCTORY ESSAY. 17

but it would not have been our duty to have express
ed this grateful and devout recollection by the eating
bread, and drinking wine, had not Jesus Christ said,
" Do this in remembrance of me." The ordinance,
then, embodies in it Christ's claims on the implicit
obedience of his followers, and holds him forth as
their Lawgiver as well as their Saviour.

Thus have we seen how replete with Christian
truth is this emblematical institution. It forcibly
presents to the Christian's mind these great funda
mental principles of his religion, " that Jesus Christ,
the Son of God, assumed human nature, and suffered
and died in the room of sinners, to obtain their sal
vation; that all who believe God's testimony con
cerning this method of salvation, shall be saved ; that
all who are thus interested in this Christian salvation
form a holy fellowship, bound together by the faith
of the same truth, and reliance on the same Saviour ;
and that all who belong to this Christian fellowship
are bound to submit implicitly to the Saviour's au
thority, and to walk in all his ordinances and com
mandments blameless."

But the Lord's Supper contains in it an emblema
tical confirmation, as well as an emblematical exhi
bition, of Christian doctrine. It presents to us not
only the truth, but its evidence. The Lord's Supper
involves in it satisfactory evidence of the truth of
Christianity in general. It has been remarked, by
one of the most ingenious defenders of Christianity,*
that there can be no reasonable doubt of the reality
of any event which is of such a nature as that men's
senses can clearly and fully judge of it, which took
place publicly, and in commemoration of which pub
lic institutions were immediately appointed, and have
continued to be observed, with uninterrupted succes
sion, till the present time. The facts of our Lord's
death and resurrection are facts to which these char
acters belong. They were events, of the reality of
which, men, in the exercise of the senses common
to the species, could clearly and fully judge — they

* Leslie.
2*

18 INTRODUCTORY ESSAY.

took place publicly. In the institution of the Lord's
Supper and the Lord's day, institutions more closely
connected than seems generally to be apprehended
by Christians in the present age, we have public
observances instituted in commemoration of these
events, and which we know, from the most indubit
able evidence, have been uninterruptedly observed
from the period of their institution down to our own
times. It is impossible for the ingenuity of infidelity
to account satisfactorily for these facts, on any prin
ciple which does not involve in it the truth of Chris
tianity ; and it does not seem possible to conceive of
a more simple, yet more effectual method of trans
mitting unimpaired the principal evidences of the
truth of Christianity, in the miraculous events accom
panying the Saviour's death and resurrection, than
by wrapping it up, if I may use the expression, in the
two kindred positive institutions of the Lord's Supper
and the Lord's day.

The use of the Lord's Supper, as confirming Chris
tian truth, is however by no means confined to this
general proof of the truth of Christianity, as a system
which it involves. It not only proves that a certain
system of principles, denominated Christianity, is true
and divine, but it proves that the doctrines which it
emblematically embodies, form the leading principles
of that true and divine system. It does not, like
some very clear and convincing statements of the
evidences of Christianity, leave you in the dark as
to what Christianity is. And here we have much
reason to admire the " manifold wisdom" discovered
in this emblematical institution. Even a slight varia
tion in its details would have rendered it completely
unfit for answering this most important purpose.
Had our Lord merely enjoined that his followers
should frequently assemble around the same board,
and eat bread and drink wine together, the rite might
have been plausibly represented as nothing more
than an exhibition of the tendency and design of
Christianity to put an end to all unfriendly divisions
among mankind, and to bind them together in the

INTRODUCTORY ESSAY. 19

bands of fraternal affection. Had he even gone
somewhat farther, and, on appointing such an insti
tution, proclaimed, " This is the bread of life ; he who
eateth of it shall never hunger — this is the wine of
the kingdom ; he that drinketh of it shall never thirst
— eat, drink, and live for ever," — still, without doing
any .violence to the meaning either of the symbols,
or of the words explicatory of them, we might have
been told, that all that was meant was an emblema
tical representation of the tendency and design of the
doctrine of Jesus Christ, to make men good, and wise,
and happy. But it is impossible thus to give mean
ing to the emblems in the Lord's Supper, as explained
by our Lord, without admitting that the incarnation
and the atonement are essential parts of Christianity:
and the same evidence which proves Christianity to
be divine, proves this to be Christianity. The doc
trine of salvation, through the sufferings and death
of Jesus Christ, as the substitute of sinners, is so
wrought into the very substance of this ordinance,
that no ingenuity can extract it. So Long as the
Lord's Supper continues in the church — so long as
the words of the institution are repeated, and the
instituted symbols displayed, there never shall be
wanting in the church a clear demonstration, that
the death of the Son of God, as a sacrifice for sin,
was a doctrine of the primitive age of Christianity.

It is thus that the Lord's Supper confirms, as well
as exhibits the leading principles of Christianity ; and
it is thus that it answers to the description which is
often given of it as a sealing ordinance. To this
denomination, which, by the way, is not a scriptural
one, very confused, and, in some cases, dangerously
mistaken ideas are attached. The covenant of mercy
was ratified, or sealed, by the blood of the Son of
God, shed on Calvary; and of this blood-shedding
the Lord's Supper is not the repetition, but the com
memoration: and as to the Lord's Supper sealing t&
the recipient his individual interest in the blessings
secured by that covenant, the only scriptural idea
that can be attached to these words is, that this ordi-

20 INTRODUCTORY ESSAY.

nance is fitted as an exhibition both of truth and its
evidence, to confirm that faith in the gospel, which
at once connects us with the Saviour, and produces
the consciousness of enjoying some, and the well-
grounded hope of enjoying all the blessings of his
salvation.

The Lord's Supper, which is thus, on the part of
him who instituted it, an emblematical exhibition
and confirmation of the leading principles of Chris
tianity, is, on the part of him who observes it, an
emblematical expression of a state of mind and of
heart, accordant with this statement of Christian
truth and its evidence. And here lies one of the
principal differences between1 the verbal exhibition
of Christian truth and evidence, in the written or
spoken gospel, and the emblematical exhibition of
Christian truth and evidence in the Lord's Supper.
In both cases, it is the duty of those to whom the
exhibition is made, to meet it with a corresponding
state of thought and affection ; but it is in the latter
case only that a solemn profession of such an accord
ance of mind and heart is made. The taking the
bread into our hands and eating it, the taking the
\vine into our hands and drinking it, are the appoint
ed emblematical method of professing our faith of
the truths represented in this ordinance ; our reliance
on Jesus Christ as our own Saviour, our unreserved
submission to his authority, and our cordial love to
all who, through the faith of the truth, rely on this
Saviour, and are interested in his salvation.

The intelligent and believing communicant res
ponds, as it were, to the voice of the Saviour, " This
is my body broken, my blood shed for many, for
the remission of sins:" " It is thy body broken,
it is thy blood shed for many, for the remission of
sins. I know, and am sure, that this is a faithful
saying, that Jesus Christ, God's Son in human na
ture, suffered and died in the room of sinners, to
obtain their salvation, and that whosoever believeth
in him shall not perish, but have everlasting life."

But, iii observing the Lord's Supper, there is more

INTRODUCTORY ESSAY. 21

than an expression of the belief of the gospel testi
mony in its general form, as embodied in this emble
matic institution; there is also a profession of per
sonal reliance on the Saviour's sufferings and death,
as the expiation of our guilt, and the price of our
salvation. This is the necessary and immediate re
sult of the belief of the testimony in its true extent,
and is so closely connected with it, that it is not
much to be wondered at, if it has sometimes been
identified with it. The emblems, as explained by
our Lord, not merely intimate in general that Christ
died for men — for sinners; but that he died for those
in particular for whom this ordinance is intended,
that is, for believers : — " This is my body broken for
you, this is my blood shed for you." The state of
mind and heart corresponding to such a declaration,
is a personal reliance on the Saviour, a cordial recep
tion of his salvation; and the language of the conduct
of the believing communicant is, MY Lord and MY
God, MY Saviour and MY all.

In the observance of the Lord's Supper, there is
also a profession of an accordance of mind and heart
with the view which the ordinance emblematically
exhibits of the unity of the body of Christ. The
believing communicant embraces, in the arms of his
affections, the whole brotherhood of believers, and
the language of his conduct, in eating of the common
loaf, and drinking out of the common cup of the
Christian family, is, " I love them all in the truth,
for the truth's sake which is in them, and will abide
in them for ever." The observation of the Lord's
Supper does not imply in it a profession of a com
plete accordance of sentiment with every individual,
or even with the religious body, along with whom
we observe it. It implies a profession of our union
with them in the faith of the truth, which the ordi
nance emblematically represents. It necessarily im
plies this, but it implies no more.

Finally, in observing the Lord's Supper, there is
plainly implied, a profession of unreserved and im
plicit submission to the authority of Jesus Christ.

22 INTRODUCTORY ESSAY.

The ordinance, as we have shown above, is a posi-
tive institution. It involves in it an assertion of the
authority of Jesus Christ over the conscience ; and
the observance of the ordinance is an unequivocal
acknowledgment of this authority. The only reason
why we observe it is, that Jesus Christ has com
manded us to observe it; and in observing it, we say,
"We do this just because Christ has commanded us
to do it, and we are ready to do whatever he com
mands us, and ask no better reason than that he hath
commanded us." When Jesus Christ puts the cup
into our hands, he as it were says, " The man in
whose hand this cup is found shall be my servant
for ever;" and on taking it, we as it were respond,
" Truly, 0 Lord, we are thy servants — we are thy
servants, thou hast loosed our bonds; thine we are,
and thee we will serve: we will walk in all thy com
mandments and ordinances blameless."

This view of the Lord's Supper — as on the part
of him who instituted it, an emblematical represen
tation and confirmation of the grand peculiarities of
the Christian institution ; and on the part of him who
observes it, an emblematical expression of a state of
mind and of heart in accordance with this statement
of Christian truth and its evidence — has at least this
advantage, that it is completely free of mysticism ; it
enables us distinctly to see why the observance of
this ordinance should be restricted to persons possess
ed of a peculiar character, to explain the manner in
which this ordinance contributes to spiritual improve
ment, and furnishes us with a plain, palpable rule, to
ascertain whether we may safely observe the Lord's
Supper, and to guide our devotional exercises when
at the communion table.

The exclusion of all but genuine Christians from a
right to observe the Lord's Supper, is not an arbi
trary arrangement: it rises out of the nature of the
case, and, like all the appointments of the God of
nature and of grace, is found characterized by wis
dom, equity, and benignity. How can a grossly ig
norant person derive any advantage from observing

INTRODUCTORY ESSAY. 23

such an ordinance as the Lord's Supper? To a mind
in some measure enlightened in the meaning and
evidence of Christian truth, the ordinance is calcu
lated to recall and impress the great realities of the
Christian economy, and to subject the whole of the
inner man to their purifying and blissful influence.
But to the man who does not know well who Jesus
Christ is, in what his mediation consists, what made
it necessary, what blessings he has procured for man
kind, and how we, as individuals, are to obtain these
blessings, of what intellectual or moral benefit can it
possibly be to observe the Lord's Supper? He eats
a little bread and drinks a little wine, and profanes
a divine institution, and sinks himself deeper in guilt
and delusion than ever.

The unbeliever is obviously equally unfitted for
deriving spiritual advantage from this ordinance, and
indeed cannot observe it without making a false pro
fession — without " lying, not to men, but to God."
This remark is equally applicable to those who,
instead of relying solely on Jesus Christ crucified
for salvation, are going about to establish their own
righteousness, not submitting themselves to the right
eousness of God — to those who are strangers to the
love of the Christian brotherhood — and to those who
are living in the habitual neglect or violation of any
of the laws of Jesus. From the very nature of the
institution, it is impossible that such persons can
engage in it without dishonouring God and injuring
their own souls ; and of course that law of Christ is
a holy, and just, and good one, which forbids such
persons to approach the communion table.

There is a beautiful unity of principle pervading
all the various methods adopted in the scheme of
grace, for promoting man's spiritual improvement.
The truth as it is in Jesus, known, and believed, and
meditated on, is the grand instrument by which the
Holy Spirit performs all his wonders in the new
creation. It is delightful to observe this principle
exemplified even in the ritual part of Christianity.
There are many who seem to ascribe a sort of magi

J24 INTRODUCTORY ESSAY.

cal power to the Lord's Supper. The consecrated
elements, as they like to phrase it, (and with them
consecration does not refer to the Saviour's appoint
ment, but to the mysterious effects of certain words
uttered by the officiating minister,) are considered
as a species of talismans, of miraculous efficacy in
guarding the soul from the attacks of the powers of
darkness. The Lord's Supper does us good just in
the same way as the gospel does us good. In both,
the truth as it is in Jesus, in its meaning and evidence,
is held forth to us; and just in the degree in which
it is apprehended by us, will we be made good and
happy. It is a great mercy that the communication
of saving blessings by the Lord's Supper and other
ordinances, is not confined to those who can satis
factorily explain to their own minds the manner in
which these institutions work out their intended re
sults. At the same time, there is no doubt that such
knowledge is of high importance, and greatly and
directly tends to promote both the holiness and com
fort of the true Christian.

These observations will be strangely misconceived,
if they are considered by any one, as intended to cast
into the shade the cardinal doctrine of the necessity
of the influence of the Holy Spirit, in order to our
deriving saving advantage from the Lord's Supper
But the influence of the Holy Spirit operates not
miraculously, but according to the established laws
of the human mind ; and in the Lord's Supper, it is
by his fixing the mind, and keeping it fixed on the
emblematical display of Christian truth and its evi
dence, that he renders the ordinance effectual to the
strengthening of our faith, and through the strength
ening of our faith, to the general improvement of our
spiritual character.

The work of self-inquiry, which, from the nature
of the case> ought to precede our observing the Lord's
Supper, is often represented as a peculiarly difficult
and operose business ; but if the above views of that
ordinance be correct, the point to be ascertained is
brought within a narrow limit, and little, except an

INTRODUCTORY ESSAY. 25

honest wish to know the truth, should be necessary,
for the resolution of the question. If a man is igno
rant of the way of salvation through Christ Jesus,
if he does not really believe that the Son of God in
human nature suffered and died, the just in the room
of the unjust, that he might bring them to God, if he
does not rely on Jesus Christ, and on him alone, for
salvation, if he does not love genuine Christians, just
because they are genuine Christians, and if he habit
ually neglects or violates any of the laws of Jesus
Christ, in his present condition, he is utterly incapa
citated from deriving any spiritual advantage from
this ordinance. And on the other hand, if a man
understands and believes the testimony of God con
cerning his Son, trusts in him as his only and all-
sufficient Saviour, loves all who love him, and are
like him, and while conscious of much wanting and
much wrong, has the testimony of his conscience,
that he delights in the law of the Lord after the in
ward man, — such a person ought to avail himself of
every opportunity of obeying Christ's commandment,
" Do this in remembrance of me," and may reason
ably anticipate, from such obedience, both spiritual
enjoyment and improvement.

If we wish to obtain either, however, it is of im
portance that we keep steadily in view the nature
and design of the Lord's Supper. When engaged
in eating bread and drinking wine, in obedience
to our Redeemer's command, our great endeavour
should be to yield up our minds to the native influ
ence of the truth and its evidence, as represented to
us in the ordinance. The business of the communi
cant is simple ; and, were we in any good measure
what we should be, easy. It is to look to Jesus,
plainly set forth, crucified and slain — to behold the
Lamb of God bearing, and bearing away the sin of
the world, and to allow these truths, so strikingly
exhibited, so powerfully confirmed, to produce that
love to God and to his Son, that penitence, humility,
and resignation, that love to the brotherhood, and
benevolence to all men, that weanedness from the

3

26 INTRODUCTORY ESSA7.

world, and that earnest longing for a better one,
which are their natural results. The best preparation
for comfortable, profitable communicating, is habitu
ally to " let the word of Christ dwell in us richly."
The more thoroughly we are acquainted with Chris
tian truth, the more firmly we believe it, the more
readily will the instituted symbols in the Lord's Sup
per recall that truth and its evidence, and, under the
influence of the good Spirit, contribute the more to
our sanctification and consolation.

It is to the Bible that we have endeavoured to send
our readers for their views of the nature and design
of the Lord's Supper; and it is to the Bible we would
wish to send them, as furnishing them with the best
of all " Sacramental Directories," the only infallible
" Guide to the Lord's Table." At the same time,
we are disposed to think, that, when kept in their
own place, those Treatises, whether doctrinal or de
votional, which pious men have given to the world,
on the Lord's Supper, may be turned to good account
by the intelligent Christian. From almost all of them,
important and useful instruction may be derived ; but,
perhaps, none of these Treatises possess more excel
lencies, and fewer defects, than MATTHEW HENRY'S
COMMUNICANT'S COMPANION. It is much more than
a general account of the nature and design of the
Lord's Supper, and a set of rules for the observance
of that institution; it contains in it an admirable view
of Christian doctrine, experience, and duty, and is
peculiarly fitted to prevent persons from taking that
insulated view of the ordinance, which, with too
many, converts it into a mere rite, a piece of " bodily
service, which profits little." It is distinguished, in
a high degree, by the characteristic good qualities of
the minor works of its Author, who, on a scale of
literary merit, graduated on the principle which will
regulate the judgment of the last day, would occupy
a high place among English writers. It is very
plain, very pious, and very practical. There is a
simplicity, a naturalness, and a familiarity, which
Tenders it peculiarly delightful reading, and makes

INTRODUCTORY ESSAY. 27

us almost fancy ourselves enjoying the conversation
of its venerable Author. With these views of the
following Treatise, we cannot but apprehend that
much good must be derived from its attentive, pray
erful perusal; but the advice we would give, as to
reading this or any other human composition, is that
of the apostle — " PROVE ALL THINGS, HOLD FAST

THAT WHICH IS GOOD."

J. B.

EDINBURGH, April, 1825.

TO THE HEADER.

I HERE humbly offer you, Christian reader, some
assistance in that great and good work, which you
have to do, and are concerned to do well, when you
attend the table of your Lord ; a work in which I
have observed most serious people desirous of help,
and willing to use the helps they have; which I
confess was one thing that invited me to this under
taking.

I offer this service with all due deference and res
pect to the many excellent performances of this kind,
with which we are already blessed, done by far bet
ter hands than mine ; who yet have not so fully gath
ered in this harvest, but that those who come after
may gather up plentiful gleanings, without robbing
their sheaves : — " Lord, it is done as thou hast com
manded, and yet there is room;'7 room enough to
enlarge upon a subject so copious, and of so great a
compass that it cannot be exhausted.

I do this also with a just sense of my own un
worthiness, and unfitness to bear the vessels of the
Lord, and to do any service in his sanctuary. Who
am I, and what is my father's house, that I should
have the honour to be " a door-keeper in the house
of my God," to show his guests the way to his table?
And that I should be employed thus to " hew wood,
and draw water for the congregation of the Lord?"
I reckon it true preferment, and "by the grace of
God." his free grace, " I am what I am." It is

28

TO THE READEA 29

service which is its own recompense ; — work which
is its own wages. In helping to feed others, we may
feast ourselves ; for our master hath provided that the
mouth of the ox be not muzzled when he treads out
the corn. For my part, I would not exchange the
pleasure of converse with the Scriptures and divine
things, for all " the delights of the sons and daugh
ters of men, and the peculiar treasures of kings and
provinces." It was a noble saying of the Marquis
of Vico, " Let their money perish with them, who
esteem all the wealth of this world worth one hour's
communion with God in Jesus Christ."

In doing this, I hope I can truly say, my desire
and design is to contribute something to the faith,
holiness, and joy of those who in this ordinance have
given up their names to the Lord Jesus. And if
God, by his grace, will make this endeavour in some
degree serviceable to that end, I have what I wish, I
have what I aim at; and it will not be the first time
that praise hath been perfected, and strength ordain
ed out of the mouths of babes and sucklings.

In this essay I have an eye particularly to that
little handful of people among whom I have been,
in much weakness, ministering in these holy things
seventeen years ; during all which time, through the
good hand of our God upon us, we have never once
been disappointed of the stated solemnities, either of
our new moons, or of our Sabbaths. As I designed
my Scripture Catechism, and the other little one that
followed it, to be a present, and perhaps ere long it
may prove my legacy to the young ones, the lambs
of the flock ; so I recommend this to the adult, and
leave it with them, being desirous that the sheep we
are charged to feed, " may go in and out, and find
pasture." And I earnestly wish, that both these may
prove successful expedients to preserve some of those
things they have been taught, from being quite for
gotten ; and that, after my decease, they and theirs
will have those things always in remembrance.

And lastly, I send this abroad under the protec
tion and blessing of heaven; with a hearty prayer
3*

30 TO THE READER.

to God to forgive whatever is mine, that is, what is
amiss and defective in the performance; and gra
ciously to accept what is his own, that is, whatever
is good and profitable ; hoping that, if God pardon
my defects and infirmities, my friends also will over
look them; and that, if he favourably accept my en
deavours through Christ, they also will accept them ;
for truly it is the height of my ambition to approve
myself, a faithful servant to Christ and souls.

MATTHEW HENRY.
CHESTER, June 21, 1704.

THE

COMMUNICANT'S COMPANION,

i

CHAPTER I.

THE NAMES BY WHICH THIS ORDINANCE IS USUALLY
CALLED.

[. We call it the Sacrament; that is, a sign and an oath. II. The
Lord's Supper; a supper, our Lord's Supper. III. The Commu
nion; having in it communion with Christ, and with the univer
sal church. IV. The Eucharist; Christ in the institution of it
gave thanks, and we in the participation. V. The Feast; a royal
feast, a marriage feast, a feast of memorial, a feast of dedication,
a feast upon a sacrifice, and a feast upon a covenant.

IN discoursing of this great and solemn ordinance,
which every serious Christian looks upon with a pe
culiar regard and veneration, I purpose, as God shall
enable me, to open the doctrine as well as the duty
of it; it will, therefore, be proper enough, and I hope
profitable, to take some notice of the several names
by which it is known.

I. We call it the sacrament. — This is the name we
commonly give it, but improperly, because it does
not distinguish it from the ordinance of baptism,
which is as much a sacrament as this; a sacrament
which we have all received, by which we are all
bound, and are concerned to improve, and live up to :
but, when we call this ordinance, " the sacrament,"
we ought to remind ourselves that it is a sacrament;
that is, it is a sign, and it is an oath.

1. It is a sign, an outward and visible sign of an
inward and spiritual grace; for such sacraments are

31

32 COMMUNICANT'S COMPANION.

designed to be. — It is a parable to the eye ; and in it
God uses similitudes, as he did of old by his servants
the prophets. In it Christ tells us earthly things, lhat
thereby we may come to be more familiarly acquaint
ed, and more warmly affected, with spiritual and
heavenly things. In it Christ speaks to us in our
own language, and accommodates himself to the ca
pacities of our present state. Man consists of body
and soul, and the soul admits impressions, and exerts
its power, by the body ; here is an ordinance, there
fore, which consists of body and soul too, wherein
Christ, and the benefits of the new covenant, are, in
the instituted elements of bread and wine, set before
us, and offered to us. We live in a world of sense,
not, yet in the world of spirits ; and, because we there
fore find it hard to look above the things that are
seen, we are directed, in a sacrament, to look through
them, to those things not seen, which are represented
by them. That things merely sensible, may not
improve the advantage they have from our present
state wholly to engross our thoughts and cares, in
compassion to our infirmity, spiritual things are in
this ordinance made in a manner sensible.

Let us, therefore, rest contented with this sign
which Christ hath appointed, in which he is " evi
dently set forth crucified among us," and not think it
can be any honour to him, or advantage to ourselves,
but, on the contrary, a dishonour to him, and an in
jury to ourselves, to represent, by images and pic
tures, the same things of which this ordinance was
designed to be the representation. If infinite wisdom
thought this sign sufficient, and most proper to affect
the heart, and excite devotion, and stamp it accord
ingly with an institution, let us acquiesce in it.

Yet let us not rest contented with the sign only,
but converse by faith with the things signified, else
we receive the grace of God in this appointment in
vain ; and sacraments will be to us, what parables
were to them that were wilfully blind, blinding them
the more. What will it avail us to have the shadow
without the substance, the letter without the spirit?

COMMUNICANT'S COMPANION. 33

" As the body without the soul is dead," so our see
ing and receiving bread and wine, if therein we see
and receive not Christ crucified, is dead also.

2. It is an oath. — That is the ancient signification
of the word sacrament. The Romans called the oath
which soldiers took to be true to their general, Sacra
ment um militare; and our law still uses it in this
sense: dicunt super sacramentum suwn, " they say
upon their oath;" so that to take the sacrament, is to
take an oath, a solemn oath, by which we bind our
souls with a bond unto the Lord. It is an oath of
allegiance to the Lord Jesus, by which we engage
ourselves to be his dutiful and loyal subjects, acknow
ledging him to be our rightful Lord and Sovereign.
It is as a freeman's oath, by which we enter ourselves
members of Christ's mystical body, and oblige our
selves to observe the laws, and seek the good of that
Jerusalem which is from above, that we may enjoy
the privileges of that great charter by which it is
incorporated. An oath is an appeal to God's know
ledge of our sincerity and truth in what we assert
or promise; and in this ordinance we make such
an appeal as Peter did: "Lord, thou knowest all
things, thou knowest that I love thee." An oath is
an imprecation of God's wrath upon ourselves, if
we deal falsely, and wilfully prevaricate ; and some
thing of that also there is in this sacrament; for if
we continue in league with sin, while we pretend to
covenant with God, " we eat and drink judgment to
ourselves."

Let us, therefore, according to the character of a
virtuous man, fear this oath; not fear to take it, for
it is our duty, with all possible solemnity, to oblige
ourselves to the Lord ; but fear to break it, for oaths
are not to be jested with. God hath said it, and
hath sworn it by himself: " Unto me every tongue
shall swear." But he hath also said, that we must
swear to him " in truth, in judgment, and in right
eousness;" and having sworn, we must perform it.
If we come to this sacrament carelessly, and incon
sideratcly, we incur the guilt of rash swearing; if

34 COMMUNICANT'S COMPANION.

we go away from the sacrament, and walk contrary
to the engagements of it, we incur the guilt of false
swearing. Even natural religion teaches men to
make conscience of an oath; much more does the
Christian religion teach us to make conscience of
this oath, to which God is not only a witness, but a
party.

II. We call it the Lord's Supper, and very pro
perly, for so the Scripture calls it, (1 Cor. xi. 20,)
where the Apostle, reproving the irregularities that
were among the Corinthians in the administration
of this ordinance, tells them, " This is not to eat the
Lord's Supper."

1. It is a supper. — A supper is a stated meal for
the hody ; this is so for the soul, which stands in as
much need of its daily bread as the body does. Sup
per was then accounted the principal meal; this
ordinance is so among Christ's friends, and in his
family it is the most solemn entertainment. It is
called a supper, because it was first instituted in the
evening, and at the close of the passover-supper ;
which, though it tie not us always to administer it
about that time, because it would be inconvenient
for religious assemblies; yet it signifies, 1st, That
Christ now, in the end of the world, hi the declining
part of its day, as the great evening sacrifice, " hath
appeared to put away sin." This glorious discovery
was reserved for us, " upon whom the ends of the
world are come." 2d. That comfort in Christ is
intended for those only that dwell in God's house,
and for those only that have done the work of the
flay in its day, according as the duty of every day
required. They only that work with Christ, shall
eat with him. 3d. That the chief blessings of the
new covenant are reserved for the evening of the
day of our life. The evening feast is a supper de
signed for us, when we have " accomplished as a
hireling our day," and come home at night.

2. It is the Lord's Supper, the Lord Christ's Sup
per. — The apostle, in his discourse concerning this
ordinance, (1 Cor xi. 23, &c.) all along calls Christ

COMMUNICANT'S COMPANION. 35

the Lord, and seems to lay an emphasis upon it; for
as the ordaining of this sacro.ment was an act of his
dominion, and as lord of his church, he appointed it ;
so, in receiving this sacrament we own his dominion,
and acknowledge him to be our lord. This also puts
an honour upon the ordinance, and makes it look
truly great ; however, to a carnal eye it hath no forrr
nor comeliness, that it is the Supper of the Lord.
The sanction of this ordinance, is the authority of
Christ; the substance of this ordinance, is the grace
of Christ. It is celebrated in obedience to him, in
remembrance of him, and for his praise. Justly is
it called the Lord's Supper; for it is the Lord Jesus
that sends the invitation, makes the provision, gives
the entertainment. In it we feed upon Christ, for
he is the bread of life ; we feed with Christ, for he is
our beloved and our friend, and he it is that bids us
welcome to his table. In it " Christ sups with us,
and we with him ;" he doth us the honour to sup
with us, though he must bring his own entertainment
along with him ; he gives us the happiness of supping
with him upon the dainties of heaven.

Let our eye, therefore, be to the Lord, to the Lord
Christ, and to the remembrance of his name, in this
ordinance. We see nothing here, if we see not the
beauty of Christ; we taste nothing here, if we taste
not the love of Christ. The Lord must be looked
upon as the Alpha and the Omega, the beginning
and the end. and all in all in this solemnity. If we
receive not Christ Jesus the Lord here, we have the
supper, but not the Lord's Supper.

III. We call it the Communion, the holy commu
nion, and fitly do we call it so : for,

1. In this ordinance we have communion with
Christ, our Head. — " Truly our fellowship is with
him." He here manifests himself to us, and gives
out to us his graces and comforts ; we here set our
selves before him, and tender him the grateful returns
of love and duty. A kind correspondence between
Christ and our souls is kept up in this ordinance, such
as our present state will admit. Christ, by his word

SG COMMUNICANT'S COMPANION.

and spirit, abides in us: we by faith and love abide
in him: here, therefore, where Christ seals his word,
and offers his Spirit, and where we exercise our faith,
and have our love inflamed, there is communion
between us and Christ.

This communion supposes union ; this fellowship
supposes friendship ; for, " can two walk together
except they be agreed?" We must, therefore, in
the bond of an everlasting covenant, join ourselves
to the Lord, and combine our interest with his ; and
then, pursuant thereto, concern him in all the con
cerns of our happiness ; and concern ourselves in all
the concerns of his glory.

2. In this ordinance we have communion with the
universal church, " even with all that in every place
call on the name of Jesus Christ our Lord, both theirs
and ours." — Hereby we profess, testify, and declare,
that " we, being many, are one bread and one body,"
by virtue of our common relation to our Lord Jesus
Christ; "for we are all partakers of that one bread,
Christ, the bread of life," signified and communica
ted in this sacramental bread. All true Christians,
though they are many, yet they are one ; and we ex-
p:css our consent to, and complacency in that union,
by partaking of the Lord's Supper. I say, though
they are many, that is, though they are numerous,
yet, as a vast number of creatures make one world,
governed by one providence, so a vast number of
Christians make one church, animated by one Spirit,
the soul of that great body. Though they are vari
ous, far distant from each other in place, of distinct
societies, different attainments, and divers apprehen
sions in lesser things ; yet, all meeting in Cluist, they
are one. They are all incorporated in one and the
same church, all interested in one and the same co
venant, all stamped with one and the same image,
partakers of the same new and divine nature, and
all entitled to one and the same inheritance. In the
Lord's Supper we are " made to drink into one Spi
rit." And therefore, in attending on that ordinance,
we are concerned not only to preserve, but to culti-

COMMUNICANT'S COMPANION. 37

vate and improve Christian love and charity; for
what will this badge of union avail us without the
unity of the Spirit?

IV. We call it the Eucharist ; so the Greek church
called it, and we from them. It signifies a thanks
giving, and it is so called,

1. Because Christ in the institution of it gave
thanks. — It should seem that Christ frequently offer
ed up his prayers in the form of thanksgivings, as,
"Father, I thank thee that thou hast heard me;"
and so he blessed the bread and the cup, by giving
thanks over them; as the true Melchizedek, who,
when he " brought forth bread and wine to Abra
ham, blessed the most high God." Though our
Saviour, when he instituted the sacrament, had a full
prospect of his approaching sufferings, with all their
aggravations, yet he was not thereby indisposed for
thanksgiving; for praising God is a work that is
never out of season. Though the Captain of our
salvation was now but girding on the harness, yet
he gives thanks as though he had put it off, being
confident of a glorious victory : in the prospect of
which, even before he took the field, he did in this
ordinance divide the spoil among his followers, and
"gave gifts unto men."

2. Because we, in the participation of it, must give
thanks likewise. — It is an ordinance of thanksgiving
appointed for the joyful celebrating of the Redeem
er's praises. This sacrifice of atonement Christ him
self offered once for all, and it must not, it cannot be
repeated; but sacrifices of acknowledgment Chris
tians must offer daily, that is, " the fruit of our lips
giving thanks to his name." The cup of salvation
must be a cup of blessing, with which, and for which,
we must bless God, as the Jews were wont to do
very solemnly at the close of the passover supper; at
which time Christ chose to institute this sacrament,
because he intended it for a perpetual thanksgiving,
till we come to the world of praise.

Come, therefore, and let us sing unto the Lord in
this ordinance ; let the high praises of our Redeemer

4

38 COMMUNICANT'S COMPANION.

be in our mouths and in our hearts ; would we have
the comfort, let him have the praise of tne great
things he has done for us; let us remember that
thanksgiving is the business of the ordinance, and let
that turn our complaints into praises; for, whatever
matter of complaint we find in ourselves, in Christ
we find abundant matter for praise, and that is the
pleasant subject upon which, in this ordinance, we
should dwell.

V. We call it the feast, the Christian feast. — Christ
" our passover being sacrificed for us," in this ordi
nance we keep the feast, (1 Cor. v. 8.) They that
communicate, are said to feast with us. This name,
though not commonly used, yet is very significant ;
for it is such a supper as is a feast. Gospel prepara
tions are frequently compared to a feast : " And in
this mountain shall the Lord of hosts make unto all
people a feast of fat things, a feast of wines on the
lees; of fat things full of marrow, of wines on the
lees well refined." The guests are many, the invi
tation solemn, and the provision rich and plentiful,
and therefore fitly is called a feast of souls. " A feast
is made for laughter," so is this for spiritual joy; the
wine here designed to make glad the heart. A feast
is made for free conversation, so is this for commu
nion between heaven and earth ; in this banquet of
wine the golden sceptre is held out to us, and this
fair proposal made, " What is thy petition, and it
shall be granted thee?"

Let us see what kind of a feast it is.

1 . It is a royal feast ; " a feast like the feast of a
king," that is, a magnificent feast. It is a feast like
that of king Ahasuerus; "a feast for all his servants,"
and designed, as that was, not only to show his good
will to those whom he had feasted, but to " show the
riches of his glorious kingdom, and the honour of
his excellent majesty." The treasures hid in Christ,
even his unsearchable riches, are here set open, and
the glories of the Redeemer illustriously displayed.
He who is King of kings, and Lord of lords, here
issues out the same order that we find him giving:

COMMUNICANT'S COMPANION. 39

" Come gather yourselves together to the supper of
the great God;" and that must needs be a great sup
per. The wisest of kings introduces Wisdom herself
as a queen or princess making this feast : " Wisdom
hath killed her beasts, and mingled her wine." At
a royal feast, the provision, we may be sure, is rich
and noble, such as becomes a king to give, though
not such beggars as we are to expect; the welcome
also we may be sure is free and generous; Christ
gives like a king.

Let us remember, that in this ordinance we sit to
eat with a Ruler, with a Ruler of rulers, and there
fore " must consider diligently what is before us,"
and observe a decorum. He is a King that comes
in to see the guests, and therefore we are concerned
to behave ourselves well.

2. It is a marriage-feast; it is a feast made by a
King, at the marriage of his Son: so our Saviour
represents it, not only to speak exceeding rich and
sumptuous, and celebrated with extraordinary ex
pressions of joy and rejoicing, but because the cove
nant here sealed between Christ and his church is a
marriage-covenant, such a covenant as makes two
one ; a covenant founded in the dearest love, found
ing the nearest relation, and designed to be perpetual.
In this ordinance, 1st, We celebrate the memorial
of the virtual espousals of the church of Christ when
he died upon the cross, to " sanctify and cleanse it,
that he might present it to himself." " That was
the day of his espousals, the day of the gladness of
his heart." 2d, The actual espousals of believing
souls to Christ, are here solemnized, and that agree
ment ratified: " My beloved is mine, and I am his."
The soul that renounces all other lovers that stand in
competition with the Lord Jesus, and joins itself by
faith and love to him only, is in this ordinance "pre
sented as a chaste virgin to him." 3d, A pledge and
earnest of the public and complete espousals of *he
church of Christ at his second coming, is here given;
" then the marriage of the Lamb comes," and we,
according to his promise, hereby declare that we lock
for it.

40 COMMUNICANT'S COMPANION.

If we come to a marriage-feast, we must not come
without a wedding garment, that is, a frame of heart,
and a disposition of soul agreeable to the solemnity,
conformable to the nature, and answering the inten
tions of the gospel, as it is exhibited to us in this ordi
nance. " Holy garments, and garments of praise,"
are the wedding garments: "Put on Christ, put on
the new man," these are the wedding garments. In
these we must, with our lamps in our hands, as the
wise virgins, go forth, with all due observance, to
attend the royal bridegroom.

3. It is a feast of memorial, like the feast of the
passover, of which it is said, " This day shall be unto
you for a memorial, and you shall keep it a feast to
the Lord, — a feast by an ordinance for ever." The
deliverance of Israel out of Egypt was a work of
wonder never to be forgotten; the feast of unleavened
bread was therefore instituted to be annually observ
ed throughout all the ages of the Jewish church, as
a solemn memorial of that deliverance, that the truth
of it being confirmed by this traditional evidence,
might never be questioned; and that the remem
brance of it, being frequently revived by this service,
might never be lost. Our redemption by Christ from
sin and hell, is a greater work of wonder than that
was, more worthy to be remembered, and yet (the
benefits that flow from it being spiritual) more apt
to be forgotten; this ordinance was therefore insti
tuted, and instituted, in the close of the passover
supper, (as coming in the room of it,) to be a stand
ing memorial in the church, of the glorious achieve
ments of the Redeemer's cross; the victories obtained
by it over the powers of darkness, and the salvation
wrought by it for the children of light. " Thus the
Lord hath made his wonderful works to be remem
bered."

4. It is a feast of dedication. — Solomon made such
a feast for all Israel, when he dedicated the temple,
as his father David had done, when he brought the
ark into the tabernacle. Even the children of the
captivity " kept the dedication of the house of God

COMMUNICANT'S COMPANION. 41

with joy." In the ordinance of the Lord's Supper,
we dedicate ourselves to God as living temples; tem
ples of the Holy Ghost, separated from every thing
that is common and profane, and entirely devoted to
the service and honour of God in Christ. To show
that we do this with cheerfulness and satisfaction,
and that it may be done with an agreeable solemni
ty, this feast is appointed for the doing of it, that we
may, like the people of Israel, when Solomon dis
missed them from his feast of dedication, " Go to
your tents joyful, and glad of heart, for all the good
ness that the Lord hath done for David his servant,
and for Israel his people."

5. It is a feast upon a sacrifice. — This, methinks,
is as proper a notion of it as any other. It was the
law and custom of sacrifices, both among the Jews,
and in other nations, that when the beast offered
was slain, the blood sprinkled, the fat, and some
select parts of it burnt upon the altar, and the priest
had his share out of it, then the remainder was given
back to the offerer ; on which he and his family and
friends feasted with joy. Hence we read of Israel
after the flesh, eating the sacrifices, and so partaking
of the altar : " Behold Israel after the flesh. Are
not they which eat of the sacrifices partakers of the
altar?" That is, in token of their partaking of the
benefit of the sacrifice, and their joy therein. And
this eating of the sacrifice was a religious rite, ex
pressive of their communion with God in and by the
sacrifice.

(1.) Jesus Christ is the great and only sacrifice,
who, by being " once offered, perfected for ever them
which are sanctified;" and this offering need never
be repeated; that once was sufficient.

(2.) The Lord's Supper is a feast upon this sacri
fice, in which we receive the atonement, as the ex
pression is: "And not only so, but we also joy in
God, through our Lord Jesus Christ, by whom we
have now received the atonement." That is, we
give consent to, and take complacency in the method
which infinite wisdom has taken of justifying and
4*

42 COMMUNICANT'S COMPANION.

saving us by the merit and mediation of the Son of
God incarnate. In feasting upon the sacrifice, we
apply the benefit of it to ourselves, and ascribe the
praise of it to God with joy and thankfulness.

6. It is a feast upon a covenant. — The covenant
between Isaac and Abimelech was made with a
feast. So was that between Laban and Jacob, and
their feasting upon the sacrifices was a federal rite,
in token of peace and communion between God and
his people. In the Lord's Supper we are admitted
to feast with God, in token of reconciliation between
us and him through Christ. Though we have pro
voked God, and been enemies to him in our minds
by wicked works, yet he thus graciously provides for
us, to show that now " he hath reconciled us to him
self. His enemies hungering, he thus feeds them;
thirsting, he thus gives them drink; which if, like
coals of fire heaped upon their heads, it melts them
into a compliance with the terms of his covenant,
they shall henceforth, as his own familiar friends,
eat bread at his table continually, till they come to
sit down with him at his table in his kingdom.

CHAPTER II.

THE NATURE OF THIS ORDINANCE.

I. It is a commemorating Ordinance, in remembrance of the person
of Christ, as an absent friend, and of the death of Christ as an an
cient favour. Hereby we preserve the memory of it in the church,
and revive the remembrance of it in our hearts. II. It is a Con-
fessing Ordinance ; we profess our value and esteem for Christ
crucified, and our dependence upon, and confidence in Christ cru
cified. III. It is a Communicating Ordinance ; Christ and all his
benefits are here communicated to us, and are here to be received
by us. IV. It is a Covenanting Ordinance ; it is the New Testa
ment, and the new covenant, opened distinctly ; God seals to us
to be to us a God, and we seal to him to be to him a people.

WHEN the Jews, according to God's appointment,
abserved the passover yearly throughout their gene-

COMMUNICANT'S COMPANION. 43

rations, it was supposed that their children would ask
them, " What mean you by this service?" and they
were directed what answer to give to that inquiry.
The question may very fitly be asked concerning our
gospel passover. What mean we by this service ?
We come together in a public and select assembly of
baptized Christians, under the conduct and presiden
cy of a gospel minister; we take bread and wine
sanctified by the word and prayer, and we eat and
drink together in a solemn religious manner, with an
eye to a divine institution, as our warrant and rule in
so doing. This we do often ; this all the churches of
Christ do, and have done in every age, from the death
of Christ down to this day ; and, we doubt not, but
it will continue to be done till time shall be no more.
Now, what is the true intent and meaning of this
ordinance ? What did Christ design it for in the in
stitution ? And what must we aim at in the obser
vation of it?

It was appointed to be a commemorating ordi
nance, and a confessing ordinance, and a communi
cating ordinance, and a covenanting ordinance.

I. The ordinance of the Lord's Supper is a com
memorating ordinance. This explanation our Lord
lu'mself gave of it, when he said, "Do this in remem
brance of me." Do it for my memorial. Do it for
a remembrance of me. In this ordinance he has re
corded his name for ever, and this is his memorial
throughout all generations.

We are to do this,

1. In remembrance of the person of Christ, as an
absent friend of ours. — It is a common ceremony of
friendship to lay up something in remembrance of a
friend we have valued, which we say, we keep for
his sake, when he is gojie, or is at a distance ; it is
usual likewise to drink to one another, remembering
such a friend that is absent. Jesus Christ is our
beloved and our friend, the best friend that ever our
souls had ; he is now absent, he has left the world,
and is gone to the Father, and the heavens must con
tain him till the time of the restitution of all tilings.

44 COMMUNICANT'S COMPANION.

Now, this ordinance is appointed for a remem
brance of him. We observe it in token of this, that
though the blessed Jesus be out of sight, he is not
out of mind. He that instituted this ordinance, did,
as it were, engrave this on it for a inotto : —

When this you see,
Remember me.

Remember him ! Is there any danger of our for
getting him? If we were not wretchedly taken up
with the world and the flesh, and strangely careless
in the concerns of our souls, we could not forget him.
But, in consideration of the treachery of our memo
ries, this ordinance is appointed to remind us of
Christ.

Ought we not to remember, and can we ever for
get such a friend as Christ is : — a friend that is our
near and dear relation ; " bone of our bone, flesh of
our flesh, and not ashamed to call us brethren?" A
friend in covenant with us, who puts more honour
upon us than we deserve, when he calls us his ser
vants, and yet is pleased to call us friends. A friend
that has so wonderfully signalized his friendship, and
commended his love: he hath done that for us which
no friend we have in the world did, or could do for
us: he has laid down his life for us, when the redemp
tion of our souls was grown so precious, as otherwise
to have ceased for ever. Surely we must forget our
selves if ever we forget him, since our happiness is
entirely owing to his kindness.

Ought we not to remember, and can we ever for
get a friend, who, though he be absent from us, is
negotiating our affairs, and is really absent for us ?
He is gone, but he is gone upon our business; as the
forerunner he is for us entered ; he is gone to appear
in the presence of God for us,- as our agent. Can we
be unmindful of him who is always mindful of us,
and who, as the great High Priest of our profession,
bears the names of all his spiritual Israel on his breast
plate, near his heart, within the veil !

Ought we not to remember, and can we ever for
get a friend, who, though he be now absent, will be

COMMUNICANT'S COMPANION. 45

absent but a while ? We see him not, but we expect
to see him shortly, when he will " come in the clouds,
and every eye shall see him;" will come to receive
us to himself, to share in his joy and glory. Shall
we not be glad of any thing that helps us to remem
ber him, who not only remembered us once in out
low estate, but, having once remembered us, will
never forget us? Shall not his name be written in
indelible characters upon the tables of our heart, who
hath graven us upon the palms of his hands? Surely
we must continually remember our Judge and Lord,
when, behold, the Lord is at hand, and the Judge
standeth before the door. Thus must we show him
forth till he come ; for he comes quickly.

2. We are to do this in the remembrance of the
death of Christ, as an ancient favour done to us.
This ordinance was instituted on the night wherein
our Master was betrayed, that night of observations,
as the first passovcr night is called, (Exod. xii. 42.
margin,) which intimates the special reference this
ordinance was to have to that which was done that
night, and the day following. In it we are " to know
Christ and him crucified," to remember his sufferings,
and, in a special manner, to remember his bonds.
All the saints and all the churches could not see
Christ upon the cross ; therefore, in this ordinance,
that great transaction is set before us, upon which the
judgment of this world turned : " Now is the judg
ment of this world." Here we remember the dying
of the Lord Jesus : that is,

(1.) We endeavour to preserve the memory of it
in the church, and to transmit it pure and entire
through our age, to the children which shall be born,
that the remembrance of it may be ever fresh, and
may not die in our hand. That good thing which
was committed to us as a trust, we must thus care
fully keep, and faithfully deliver down, to the next
generation; evidencing, that we firmly believe, and
frequently think of Christ's dying for us, and de
siring that those who should come alter us may do
so too.

46 COMMUNICANT'S COMPANION.

(2.) We endeavour to revive and incite the re
membrance of it in our own hearts. — This ordinance
was intended "to stir up our pure minds," (our im
pure minds we have too much reason to call them,)
I3y way of remembrance, that, giving such an earnest
heed to the things that belong to the great salvation,
as the solemnity of this ordinance calls for, we may
not at any time let them slip ; or if we do, we may,
in the use thereof, speedily recover them. The insti
tuted images of Christ crucified, are, in this ordinance,
very strong and lively, and proper to make deep im
pressions of his grace and love, upon the minds that
are prepared to receive them, and such as cannot be
worn out.

We see, then, what we have to do in our attend
ance upon this ordinance; we must remember the
sufferings of Christ there, else we do nothing.

1st. This supposes some acquaintance with Christ
crucified ; for we cannot be said to remember that
which we never knew. — The ignorant, therefore, to
whom the great things of the gospel are as a strange
thing, with which they are not concerned to acquaint
themselves, cannot answer the intention of this ordi
nance ; but they offer the blind in sacrifice, not dis
cerning the Lord's body, and the breaking of it. It
concerns us, therefore, to cry after this knowledge,
and to labour after a clearer insight into the mystery
of our redemption by the death of Christ ; for, if we
be ignorant of this, and rest in false and confused no
tions of it, we are unworthy to wear the Christian
name, and to live in a Christian nation.

2d. It implies a serious thought and contemplation
of the sufferings of Christ, such as is fed and supplied
with matter to work upon, not from a strong fancy,
but from a strong faith. Natural passions may be
raised by the power of imagination, representing the
story of Christ's suffering as very doleful and tragical ;
but pious and devout affections are best kindled by
the consideration of Christ's dying as a propitiation
for our sins, and the Saviour of our souls ; and this is
the object of faith, not of fancy. We must here look

COMMUNICANT'S COMPANION. 47

unto Jesus as he is lifted up in the gospel, take him
as the word makes him, and so behold him.

3d. The contemplation of the sufferings of Christ
must make such an impression upon the soul, as to
work it into a fellowship with, and conformity, to
Christ in his sufferings. This was the knowledge and
remembrance of Christ, of which blessed Paul was
ambitious to " know Christ and the fellowship of his
sufferings," and we all, by our baptism, are in pro
fession "planted together in the likeness of his death."
Then we do this in remembrance of Christ effectually,
when we experience the death of Christ killing sin
in us, mortifying the flesh, weaning us from this pre
sent life, weakening vicious habits and dispositions in
us, and the power of Christ's cross, both as a moral
argument, and as the spring of special grace, " cru
cifying us to the world, and the world to us," when,
in " touching the hem of his garment," we find, like
that good woman, virtue comes out of him to heal
our souls, then we rightly remember Christ crucified.

II. It is a confessing ordinance. — If the heart be
lieve unto righteousness, hereby confession is made
unto salvation. The Lord's Supper is one of the
peculiarities of our holy religion, by the observance
of which, the professors of it are distinguished from
all others. Circumcision, which was the initiating
ordinance among the Jews, by leaving its mark in
the flesh, was a lasting badge of distinction; baptism,
which succeeds it, leaves no such indelible character
on the body: but the Lord's Supper is a solemnity
by which we constantly avow the Christian name,
and declare ourselves not ashamed of the banner of
the cross under which we were enlisted, but resolve
to continue Christ's faithful servants and soldiers to
the end of our lives, according to our baptismal vow.

In the ordinance of the Lord's Supper we are said
to show forth the Lord's death, 1 Cor. xi. 26, that is,

1. We hereby profess our value and esteem for
Christ crucified; ye show it forth with commendation
and praise : so the word sometimes signifies. The
cross of Clirist was to the Jews a stumbling-block,

48 COMMUNICANT'S COMPANION.

because they expected a Messiah in temporal pomp
and power. It was to the Greeks foolishness, because
the doctrine of man's justification and salvation by
it, was not agreeable to their philosophy. The wis
dom of this world, and the princes of it, judged it
absurd to expect salvation by one that died a captive ;
and honour by one that died in disgrace ; and turned
it to the reproach of Christians, that they were the
disciples and followers of one that was hanged on a
tree at Jerusalem. They who put him to such an
ignominious death, and loaded him with all the shame
they could put upon him, hoped thereby to make every
one shy of owning him, or expressing any respect
for him ; but the wisdom of God so ordered it, that
the cross of Christ is that which above any thing else
Christians have cause to glory in. Such are the fruits,
the purchases, the victories, the triumphs of the cross,
that we have reason to call it our crown of glory,
and diadem of beauty. The politicians thought it
had been the interest of Christ's followers to have
concealed their Lord's death, and that they should
have endeavoured to bury it in forgetfulness ; but in
stead of that, they are appointed to show forth the
Lord's death, and to keep it in everlasting remem
brance before angels and men.

This, then, we mean, when we receive the Lord's
Supper; we thereby solemnly declare that we do not
reckon the cross of Christ any reproach to Christian
ity : and that we were so far from being ashamed of
it, that, whatever constructions an unthinking, unbe
lieving world may put upon it, to us it is the wisdom
of God and the power of God; it is all our salvation,
and all our desire. We think never the worse of
Christ's holy religion for the ignominious death of its
great Author; for we see God glorified in it, man
saved by it; then is the reproach of it rolled away
for ever.

2. We hereby profess our dependence upon, and
confidence in Christ crucified. As we are not
ashamed to own him, so we are not afraid to ven
ture our souls, and their eternal salvation with him,

COMMUNICANT'S COMPANION. 49

believing him "able to save to the uttermost all that
come to God by him;" and as willing as he is able,
and making confession of that, faith. By this solemn
rite we deliberately, and of choice put ourselves un
der the protection of his righteousness, the influence
of his grace, and the conduct and operation of his
Holy Spirit. The concerns that lie between us and
God, are of vast consequence, our eternal weal or
woe depends upon the right management of them;
now we hereby solemnly declare, that having laid
them near our own hearts in a serious care about
them, we choose to lodge them in the Redeemer's
hands, by a judicious faith in him, for which we can
give a good reason. God having declared himself
well pleased in him, we hereby declare ourselves well
pleased in him too; God having committed all judg
ment Jo the Son, we hereby commit all our judgment
to him likewise, as the sole Referee of the great cause,
and the sole Trustee of the great concern, " knowing
whom we have believed, even one who is able and
faithful to keep what we have committed to him
against that day," that great day when it will be
called for.

This then, we mean, when we receive the Lord's
Supper; we confess that Jesus Christ is Lord, and
we own ourselves to be his subjects, and put our
selves under his government; we confess that he is
a skilful physician, and own ourselves to be his pa
tients, resolving to observe his prescriptions; we con
fess that he is a faithful advocate, and own ourselves
to be his clients, resolving to be advised by him in.
every thing. In a word, in this ordinance we pro
fess that we are not ashamed of the gospel of Christ,
nor of the cross of Christ, in which his gospel is all
summed up, knowing it to be « the power of God
unto salvation to all them that believe," and having
found it so to ourselves.

III. It is a communicating ordinance: here are not
only gospel truths represented to us, and confessed
by us; but gospel benefits offered to us, and accepted
by us; for it is not only a faithful saying, but well

50 COMMUNICANT'S COMPANION.

worthy of all acceptation, that Christ Jesus died to
save sinners. This is the explication which the apos
tle gives of this ordinance: "The cup of blessing
which we bless," that is, which we pray to God to
bless, which we bless God with and for, and in which
we hope and expect that God will bless us, it " is the
communion (or the communication) of the blood of
Christ; the bread which we break, is the communion
(or communication) of the body of Christ," which
was not only broken for us upon the cross, when it
was made an offering for sin, but is broken to us,
as the children's bread is broken to the children in
the everlasting gospel, wherein it is made the food
of souls.

By the body and blood of Christ, of which this
ordinance is the communion, we are to understand
all those precious benefits and privileges, which were
purchased for us by the death of Christ, and are
assured to us upon gospel terms, in the everlasting
covenant.

When the sun is said to be with us, and we say
we have the sun, as in the day, or as in the summer,
it is not the body and bulk of the sun that we have,
but his rays and beams are darted down upon us,
and by them we receive the light, warmth, and in
fluence of the sun, and thus the sun is communicated
to us, according to the laws of creation : so in this
ordinance we are partakers of Christ, not of his real
body and blood, (it is senseless and absurd, unchris
tian and inhuman to imagine so,) but of his merits
and righteousness for our justification, his Spirit and
grace for our sanctification. We must not dream of
ascending up into heaven, or of going down to the
depth, to fetch Christ into this ordinance, that we
may partake of him; no, the word is nigh thee, and
Christ in the word.

Unworthy receivers, that is, those who resolve to
continue in sin, because grace has abounded, partake
of the guilt of Christ's body and blood, and have
communion with those that crucified him; for, as
much as in them lies, they crucify him afresh. What

COMMUNICANT'S COMPANION. 51

they do, speaks such ill thoughts of Christ, that we
may conclude, that if they had been at Jerusalem
when he was put to death, they would have joined
with those that cried, " Crucify him, crucify him."

But humble and penitent believers partake of the
blessed fruits of Christ's death; " his body and blood"
are their food, their medicine, their cordial, their life,
their all. All the riches of the gospel are virtually
in them.

1. Christ and all his benefits are here communica
ted to us ; here is not only bread and wine set before
us, to be looked at, but given to us to be eaten ans
drunk; not only Christ made known to us, that wo
may contemplate the mysteries of redemption, bul
Christ made over to us, that we may participate of
the benefits of redemption. God, in this ordinance,
not only assures us of the truth of the promise, but,
according to our present case and capacity, conveys
to us, by his Spirit, the good things promised. Receive
Christ Jesus the Lord, Christ and pardon, Christ and
peace, Christ and grace, Christ and heaven ; it is all
your own, if you come up to the terms on which it
is offered in the gospel.

Fountains of life are here broken up, wells of sal
vation are here opened, the stone rolled away from
the well's mouth, and you are called upon to come
and draw water with joy. The well is deep, but this
ordinance is a bucket by which it is easy to draw : let
us not forsake these living streams for stagnant water.
These are wisdom's gates, where we are appointed
to wait for wisdom's gifts; and we shall not wait in
vain.

2. Christ and all his benefits are here to be received
by us. If we do indeed answer the intention of the
ordinance, in receiving the bread and wine, we accept
the offer that is made us: " Lord, I take thee at thy
word ; be it unto thy servant according to it." We
hereby interest ourselves in Christ's mediation be
tween God and man, and take the benefit of it accord
ing to the tenor of the everlasting gospel. Christ, in
this ordinance, is graciously condescending to sho\/

52 COMMUNICANT'S COMPANION.

us the print of the nails, and the mark of the spear,
to show us his pierced hands, his pierced side, those
tokens of his love and power as a Redeemer; we, by
partaking of it, comply with his intentions, we con
sent to him, and close with him, saying, as Thomas
did, "My Lord, and my God!" None but Christ,
none but Christ.

We do here likewise set ourselves to participate
of that spiritual strength and comfort, which, through
grace, flows into the hearts of believers, from their
interest in Christ crucified. The gospel of Christ
here solemnly exhibited, is meat and drink to our
souls : it is bread that strengthens man's heart, and
is the staif of life ; it is wine that makes glad the
heart, and revives the spirits. Our spiritual life is
supported and maintained, and the new man enabled
for its work and conflicts, by the spiritual benefits of
which we here communicate ; as the natural life, and
the natural body, are by our necessary food. From
the fulness that is in Christ crucified, we here derive
grace for grace, grace for gracious exercises, as the
branches derive sap from the root, and as the lamps
derive oil from the olive trees ; and so, like healthful
grown children, are nourished " up in the words of
faith and of good doctrine," till we all come to the
perfect man, to the measure of the stature of the ful
ness of Christ. Thus it is our communion with, and
communicating of, Christ's body and blood.

IV. It is a covenanting ordinance. — This cup, our
Saviour tells us, (that is, this ordinance,) is the New
Testament; not only pertaining to the New Testa
ment, but containing it; it has the whole New Tes
tament in it, and has the sum and substance of it.
It is, in general, an instrument by which a right
passes, and is conveyed; and a title to some good
thing given. The gospel revelation of God's grace
and will, is both a testament and a covenant, and the
Lord's Supper has a reference to it as both.

1. It is the New Testament. — The everlasting
gospel is Christ's last will, by which he has given
and bequeathed a great estate to his family on earth,

COMMUNICANT'S COMPANION. 53

with certain precepts and injunctions, and under cer
tain provisions and limitations. This will is become
of force, by the death of ttie Testator, and is now
unalterable; it is proved in the court of heaven, and
administration given to the blessed Spirit, who is as
the executor of the will ; for of him the Testator said,
" He shall receive of mine, and show it unto you."
Christ, having purchased a great estate by the merit
of his death, by his testament left it to all his poor
relations, that had need enough of it, and for whom
he bought it: so that all those who can prove them
selves akin to Christ, by their being bom from above,
their partaking of a divine nature, and their doing
the will of God, may claim the estate by virtue of
the will, and shall be sure of a present maintenance,
and a future inheritance out of it.

The Lord's Supper is the New Testament; it is
not only a memorial of the Testator's death, but it
is the seal of the Testament. A true copy of it
attested by this seal and pleadable, is hereby given
into the hands of every believer, that he may have
strong consolation. The general record of the New
Testament, which is common to all, is hereby made
particular.

The charge given by the will is hereby applied
and enforced to us. The Testator has charged us to
remember him, has charged us to follow him whith
ersoever he goes; he has charged us to love one an
other, and the estate he has lelt us is so devised, as
not to give any occasion to quarrel, but rather to be
a bond of union. He has charged us to espouse his
cause, serve his interest, and concern ourselves in his
concerns in the world, to seek the welfare of the great
body, and all the members of it. He has likewise
charged us to expect and prepare for his second com
ing: his word of command is, "Watch." Now, in
the Lord's Supper, we are reminded of this charge,
and bound afresh faithfully to observe whatsoever
Christ has commanded, as the Rechabites kept the
command of their father.

The legacies left by the will, are hereby particu*
5*

54 COMMUNICANT'S COMPANION.

larly consigned to us ; paid in part, and the rest se
cured to be paid when we come to age, even at the
time appointed by the Testator. What is left for us
is not only sufficient to answer the full intention of
the will, enough for all, enough for each ; but is left
in good hands, in the hands of the Spirit of truth,
who will not deal unfaithfully with us ; for, as Christ
tells us, " we know him." Nay, Christ himself is
risen from the dead, to be the overseer of his own
will, and to see it duly executed: so that we are in
no danger of losing our legacies, unless by our own
fault. These are good securities, and upon which
we may with abundant satisfaction rely ; and yet our
Lord Jesus, " more abundantly to show the heirs of
promise the immutability of his counsel, has confirm
ed it by an oath, (by a sacrament, which is his oath
to us, as well as ours to him,) that by all those im
mutable things, in which it is impossible for God to
Jie, we might have strong consolation," that have
/entured our all in the New Testament.

2. It is the new covenant. — Though God is our
sovereign Lord, and owner, and we are in his hand,
as the clay in the hand of the potter ; yet he conde
scends to deal with us about our reconciliation and
happiness in the way of a covenant, that they which
are saved may be the more comforted, and they
which perish may be rendered the more inexcusable.
The tenor of this covenant is, " Believe on the Lord
Jesus Christ, and thou shalt be saved." Salvation
is the great promise of the covenant, believing in
Christ the great condition of the covenant; now, this
cup is the covenant, that is, it is the seal of the cove
nant. There seems to be an allusion to that solem
nity, which we read of where Moses read the book
of the covenant in the audience of the people, and
the people declared their consent to it, saying, " All
that the Lord hath said we will do, and will be obe
dient. And then Moses took the blood, and sprin
kled it upon the people, (part of it having before been
sprinkled upon the altar,) and said, Behold the blood
of the covenant, which the Lord hath made with you

COMMUNICANT'S COMPANION. 55

concerning all these words." Thus the covenant
being made by sacrifice, and the blood of the sacri
fice being sprinkled both upon the altar of God and
upon the representatives of the people, both parties
did, as it were, interchangeably put their hands and
seals to the articles of agreement. So the blood of
Christ having satisfied for the breach of the covenant
of innocency, and purchased a new treaty, and being
the sacrifice by which the covenant is made, is fitly
called the blood of the covenant. Having sprinkled
this blood upon the altar in his intercession, when by
his own blood he entered in once into the holy place,
he does in this sacrament sprinkle it upon the people;
as the apostle explains this mystery, Heb. ix. A bar
gain is a bargain, though it be not sealed, but the
sealing is the ratification and perfection of it. The
internal seal of the covenant, as administerd to true
believers, is the spirit of promise " whereby we are
sealed to the day of redemption." But the external
seals of the covenant, as administered in the visible
church, are the sacraments, particularly this of the
Lord's Supper. Sealing ordinances are appointed
to make our covenanting with God the more solemn,
and consequently the more affecting, and the impres
sions of it the more abiding. The covenant of grace
is a " covenant never to be forgotten." This ordi
nance, therefore, was instituted to assure us, that God
will never forget it, and to assist us, that we may
never forget it. It is the seal of the new covenant;
that is,

1 . God does in, and by this ordinance, seal to us,
to be to us a God. This article of the covenant is
inclusive of all the rest; in giving himself to us to
be ours, he gives us all things, for he is God all suffi.
cierit. This is the grant, the royal grant which the
eternal God here seals, and delivers to true believers,
as his act and deed. He gives himself to them, and
empowers them to call him theirs. What God is in
himself, he will be to them for their good. His wis
dom theirs, to counsel and direct them; his power
theirs, to protect and support them: his justice theirs.

56 COMMUNICANT'S COMPANION.

to justify them; his holiness theirs, to sanctify them?
his goodness theirs, to love and supply them; his
truth is the inviolable security of the promise, and
his eternity the perpetuity of their happiness. He
will be to them a Father, and they shall be his sons
and daughters, dignified by the privileges of adop
tion, and distinguished by the spirit of adoption.
Their Maker is their husband, and he hath said, that
"he is married to them, and rejoiceth in them as the
bridegroom in his bride." The Lord is their shep
herd, and the sheep of his pasture shall not want.
He is the portion of their inheritance in the other
world, as well as of their cup in this; he has pre
pared for them a city, and thereby " is not ashamed
to be called their God."

2. We do in and by this ordinance, seal to him to be
to him a people. We accept the relation by our
voluntary choice and consent, and bind our souls with
a bond, that we will approve ourselves to him in
the relation. We hereby resign, surrender, and give
up our whole selves, body, soul, and spirit, to God,
the Father, Son, and Holy Ghost, covenanting and
promising, that we will, by his strength, serve him
faithfully, and walk closely with him in all manner
of gospel obedience all our days. Claiming the bless
ings of the covenant, we put ourselves under the
bonds of the covenant. 0 Lord, truly I am thy ser
vant, I am thy servant: wholly, and only, and for
ever thine. And this is the meaning of this service.

COMMUNICANT'S COMPANION. 57

CHAPTER III.

AN INVITATION TO THIS ORDINANCE.

AH tilings are ready, (opened in many particulars,) therefore come.
I. Those that are unmeet for this ordinance, must qualify them,
selves and come; a serious address to such in three things. II.
Those that are in some measure meet for it, must enter them
selves. Young people reasoned with in four questions ; those who
are cold and indifferent, put upon considering two things ; those
that are timorous counselled and encouraged in two things. Ill
Those that have given up themselves to God in this ordinance
must be constant ; this largely urged.

PLENTIFUL and suitable provision is made in this
ordinance out of the treasures of the Redeemer's
grace ; and ministers, as servants, are sent to bid to
the feast, to invite those that the master of the feast
has designed for his guests, and to hasten those that
are invited to this banquet of wine. Wisdom hath
sent forth her maidens on this errand, and they have
words put in their mouths — " Come, for all things
are now ready." This is our message.

I. We are to tell you that all things are ready,
now ready ; he that hath an ear, let him hear this :
All things are now ready in the gospel-feast, that are
proper for, or will contribute to, the full satisfaction
of an immortal soul, that knows its own nature and
interest, and desires to be truly and eternally happy
in the love and favour of its Creator.

All things are ready; all things requisite to a noble
feast. Let us a little improve the metaphor.

1. There is a house ready for the entertainment of
the guests, the gospel church, wisdom's house, which
she hath built upon seven pillars. God hath set up
his tabernacle among men, and the place of his tent
is enlarged, and made capacious enough; so that
though the table has been replenished with guests,
yet still there is room.

2. There is a table ready spread in the word and
ordinances, like the table in the temple on which the

58 COMMUNICANT'S COMPANION.

show-bread was placed, a loaf for every tribe. The
Scripture is written, the canon of it completed, and
in it a full declaration made of God's good- will to
wards men.

3. There is a laver ready for us to wash in. As at
the marriage-feast at Cana, there were six water-pots
set for purification. Lest sense of pollutions con
tracted should deter us from the participation of these
comforts, behold there is " a fountain opened " *ome
and wash in it, that, being purged from an evil con
science by the blood of Jesus, you may, with humble
confidence, compass God's altar.

4. There are servants ready to attend you, and
those are the ministers, whose work it is to direct you
to the table, and " to give every one their portion of
meat in due season, rightly dividing the word of
truth." They are not masters of the feast, but only
stewards, and " your servants for Christ's sake."

5. There is much company already come ; many
have accepted the invitation, and have found a hearty
welcome : why then should your place be empty ?
Let the communion of saints invite you into com
munion with Christ.

6. A blessing is ready to be craved. He is ready to
bless the sacrifice. The great High Priest of our pro
fession, ever living to intercede for us, and attending
continually to this very thing, is ready to command a
blessing upon our spiritual food.

7. The Master of the feast is ready to bid you
welcome; as ready as the father of the prodigal was
to receive his repenting, returning son, whom he saw
when " he was yet a great way off." God's ear is
open to hear, and his hand open to give.

8. The provision is ready for your entertainment.
1. All things are ready: (1.) For our justification.

—divine justice is satisfied, an everlasting righteous
ness is brought in, an act of indemnity has passed the
royai1 assent, and a throne of grace is erected, at which
all that can make it appear that they are interested
in the general act, may sue out their particular char
ter of pardon. There is a plea ready, an advocate

COMMUNICANT'S COMPANION. 5&

ready: "Behold, he is near that justifieth us." (2.)
For our sanctification — there is a fulness of grace in
Christ from which we may all receive; the word of
grace is ready as the means, the Spirit of grace is
ready as the author; every thing ready for the mor
tification of sin, the confirming of faith, and our fur
therance in holiness. (3.) For our consolation — a
well of living water is ready, if we can but see it ;
peace is left us for a legacy, which we may claim if
we will ; promises are given us for our support, of
which, if we have not the benefit, it is our own fault.
There is something in the new covenant to obviate
every grief, every challenge, every fear, if we will
use it. (4.) For our salvation ready to be revealed — •
angels upon the wing are ready to convey us; Jesus,
standing at the Father's right hand, is ready to re
ceive us; the many mansions are ready prepared for
us: "All things are ready."

2. All things are now ready, just now, for " Be
hold, now is the accepted time."

1. All things are now readier than they were under
the law. Grace then lay more hid than it does now,
when life and immortality are brought to so clear a
light by the gospel. Christ in a sacrament is much
readier than Christ in a sacrifice.

2. All things are now readier than they will be
shortly, if we trifle away the present season. Now
the door of mercy stands open, and we are invited to
come and enter; but it will shortly be shut. Now the
golden sceptre is held out, and we are called to come
and touch the top of it; but it will be otherwise when
the days of our probation are numbered and finished,
and he that now saith, " Come for a blessing," will
say, " Depart with a curse."

II. We must call you to come: this is now the call,
Come, come ; " the Spirit saith, Come, and the bride
saith, Come." Come to Christ in the first place, and
then come to this ordinance. All things are ready,
be not you unready.

This exhortation must be directed to three sorts
of persons: 1. Those who are utterly unmeet for this

60 COMMUNICANT'S COMPANION.

ordinance, must be exhorted to qualify themselves,
and then come. 2. Those who, through grace, are
in some measure meet for this ordinance, must be ex
horted speedily to enter themselves. 3. Those whd
have entered themselves, must be exhorted to be
constant in their attendance upon it.

1. I must apply myself to those that, by their ig
norance, profaneness, irreligion, or reigning worldli-
ness, put a bar in their own way, and may not be
admitted to this ordinance. If these lines should fall
under the eye of any such, let them know I have a
message to them from God, and I must deliver it,
whether they will hear, or whether they will forbear.

Dost thou live a carnal wicked life, in the service
of sin and Satan, without fear, and without God in
the world? Light is come into the world, and dost
thou love darkness rather, not knowing nor desiring
to know the way of the Lord, and the judgment of
thy God ? Art thou a drunkard, a swearer, a Sab
bath-breaker? Art thou an adulterer, fornicator, or
unclean person ? Art thou a liar, a deceiver, a railer,
or a contentious person? Art thou a mere drudge
to the world, or a slave to any base lust? Doth thy
own conscience tell thee thou art the man, or would
it not tell thee so, if thou wouldst suffer it to deal
faithfully with thee?

(1.) Know then, that thou hast no part nor lot in
this matter; whilst thou continuest thus, thou art not
an invited guest to this feast ; the servants dare not
bid thee welcome, for they know the Master will not,
but will ask thee, " Friend, how earnest thou in
hither? What hast thou to do to take God's cove
nant and the seal of it into thy mouth, seeing thou
hatest instruction?" Read that scripture, and hear
God speaking to thee in it: " It is not meet to take
the children's bread, and cast it to dogs." Thou art
forbidden to touch these sacred things with thine un
hallowed hands : for " what communion hath Christ
with Belial ?" If thou thrust thyself upon this ordi
nance, whilst thou continuest under such a character,
instead of doing honour to the Lord Jesus, thou

COMMUNICANT'S COMPANION. (5.

puttest a daring affront upon him, as if he were alto
gether such a one as thyself; instead of deriving any
true comfort to thy own soul, thou dost but aggra
vate thy guilt and condemnation; thy heart will be
more hardened, thy conscience more seared, Satan's
strong holds more fortified, and thou eatest and drink-
est judgment to thyself, not discerning the Lord's
body; nor puttest a difference between this bread and
other bread ; but trampling under foot the blood of
the covenant, as a profane and common thing.

(2.) Know also, that thy condition is very miser
able whilst thou debarrest thyself from this ordinance,
and art, as polluted, put from this priesthood. How
light soever thou mayest make of it, this is not a
small portion of thy miseries, that thou shuttest thy
self out of covenant and communion with the God
that made thee ; and, in effect, disclaimest any inter
est in the Christ that bought thee, as if thou hadst
taken the devils' words out of their mouths, " What
have we to do with thee, Jesus, thou Son of God?"
And if thou persist in it, so shall thy doom be; thou
thyself hast decided it. If now it be as nothing to
thee, to be separated from the sheep of Christ, and
excluded from their green pastures, yet it will be
something shortly, when thou shalt accordingly have
thy place among the goats, and thy lot with them for
ever. Thou thinkest it no loss now to want the cup
of blessing, because thou prcferrest the cup of drunk
enness before it; but what dost thou think of the
cup of trembling, that will ere long be put into thy
hand if thou repent not? Thou hast no desire to
the wine of the love of God, but rather choosest the
puddle water of sensual pleasures; but canst thou
"drink of the wine of the wrath of God," which
shall be poured out without mixture in the presence
of the Lamb ? Thou thinkest thyself easy and happy,
that thou art not under the bonds and checks of this
ordinance; but dost thou not see thyself extremely
miserable, whilst thou hast no right to the blessings
and comforts of this ordinance? If there were not
another life after this, thou mightest have some colour

G

62 COMMUNICANT'S COMPANION.

for blessing thyself thus in thine own wicked wayj
(and yet, if so, I should see no cause to envy thee ;)
but, wretched soul, " what wilt thou do in the day
of visitation?" Thou that joinest thyself with the
sinners in Zion, and choosest them for thy people,
" Canst thou dwell with devouring fire? Canst thou
inhabit everlasting burnings?" May God by his
grace open thine eyes, and give thee to see thy
misery and danger before it be too late !

(3.) Yet know, that though thy condition is very
sad, it is not desperate. Thou hast space yet given
thee to repent, and grace offered thee. 0 refuse not
that grace, slip not that opportunity ! Leave thy
sins, and turn unto God in Christ; cast away from
thee all thy transgressions, make thee a new heart,
begin a new life, forsake the foolish, and live to some
purpose, and go in the way of understanding: and
then in wisdom's name, I am to tell thee, that not
withstanding all thy former follies, thou art welcome
to her house, welcome to her table, freely welcome
to " eat of her bread, and to drink of the wine which
she hath mingled." " Now at least, now at last, in
this thy day, know the things that belong to thy
peace ;" be wise for thyself, be wise for thine own
soul, and cheat not thyself into thine own ruin.

Poor sinner! I pity thee, I would gladly help thee;
the Lord pity thee and help thee ! He will, if thou
wilt pity thyself, and help thyself. Wilt thou be
persuaded by one that wishes thee well, to exchange
the service of sin, which is perfect slavery, for the
service of God, which is perfect liberty? to exchange
the base and sordid pleasures of a sensual life, which
level thee with the beasts, for the pure and refined
pleasures of a spiritual and divine life, which will
raise thee to a communion with the holy angels?
I am confident thou wilt quickly find it a blessed
change. "Awake, shake thyself from the dust,
loose thyself from the bands of thy neck." Give
up thyself in sincerity to Jesus Christ, and then come
and feast with him: thou shall then have Si this
ordinance the pledges of his favour, assurances of

COMMUNICANT'S COMPANION. 63

thy reconciliation to him, and acceptance with him,
and all shall be well, for it shall end everlastingly
well.

2. I must next apply myself to those, who, having
a competent knowledge in the things of God, and
making a justifiable profession of Christ's holy reli
gion, cannot be denied admission to this ordinance,
and yet deny themselves the benefit and comfort of
it. Such arc hereby exhorted, without further delay,
solemnly to give up their names to the Lord Jesus,
in and by this sacrament. Hear Hezekiah's sum
mons to the passover: "Yield yourselves unto the
Lord, give the hand unto the Lord;" — so the He
brew phrase is: join yourselves to him in the bond
of the covenant, and then exchange the ratifications ;
enter into the sanctuary. First give your own selves
unto the Lord, and then confirm the surrender by the
solemnity of this ordinance.

Let me direct this exhortation to young people that
were in their infancy baptized into the Christian faith,
and have been well educated in the knowledge of
God and of his holy ways, and are now grown up to
years of discretion, are capable of understanding what
they do, of discerning between their right hand and
their left in spiritual things, and of choosing and re
fusing for themselves accordingly; and that have had
some good impressions made upon their souls by di
vine things, and some good inclinations towards God,
and Christ, and heaven : such are invited to the table
of the Lord, and called upon to come, for all things
are now ready, and it is not good to delay.

You that are young, will you now be prevailed
with to be serious, and resolved for God? You now
begin to act with reason, and to put away childish
things; you are come to be capable of considering,
and you are thinking how you must live in this
world. 0 that I could prevail with you to think first
how you may live for another world ! I am not
persuading you to come rashly and carelessly to the
Lord's table, as when you were little children you
went to church for fashion's sake, and because your

64 COMMUNICANT'S COMPANION.

parents took you with them; but I am persuading
you now, in the days of your youth, from a deep
conviction of your duty and interest, and a serious
concern about your souls and eternity, intelligently,
deliberately, and with a fixed resolution, to join your
selves unto the Lord in an everlasting covenant, and
then to come and seal that covenant at his table.
You are now come to the turning time of life, to
those years when ordinary people fix for their whole
lives; I beg of you for Christ's sake, and for your
own precious souls' sake, that now you will turn to
God, and fix for him, and set your faces heaven
wards.

Come, and let us reason together a little, and I
oesecch you to reason with yourselves:

1. Are you not by baptism given up unto the Lord ?
Are not the vows1 of God already upon you ? Is not
your baptism your honour? Is it not your comfort?
It is so ; but you are unworthy of that honour, un
worthy of that comfort, if, when you arrive at a
capacity for it, you decline doing that for yourselves,
which was done for you when you were baptized.
How can you expect that your parents' dedication
of you to God then, should avail you any thing, if
you do not now make it your own act and deed?
Might not your backwardness to confirm the cove
nant, by this solemn taking of it upon yourselves, be
construed as an implicit renunciation of it, and be
adjudged a forfeiture of the benefit of it? I believe
you would not for a world disclaim your baptism,
nor disown the obligation of it: you will not, 1 am
confident you will not, throw off your Christianily,
nor join with those that say, We have no part in
David, or inheritance in the Son of David. Come
then and ratify your baptism ; either let these articles
be cancelled, or now, that you are of age, come and
seal them yourselves; either be Christians complete,
Christians by your own consent, or not Christians at
all. The matter is plain ; the bonds of both the sacra
ments are the same : you are under the bonds of the
one, which I know you dare not renounce; therefore,

COMMUNICANT'S COMPANION. 65

come under the bonds of the other. Consider, take
advice, and speak your minds.

2. How can you dispose of yourselves better now
in the days of your youth, than to give up yourselves
to the Lord? These are your choosing days; you
are now choosing other settlements, in callings, rela
tions, and places of abode ; why should you not now
close this settlement in the service of God, which
will make all your other settlements comfortable?
Choose you, therefore, this day whom you will serve
— God, or the world; Christ, or the flesh; and be per
suaded to bring the matter to a good issue ; determine
the debate in that happy resolution to which the
people of Israel came, when they said, " Nay, but
we will serve the Lord." Why should not he, who
is the first and the best, have the first and best of
your days? Which I am sure you cannot bestow
better, and which it is both your duty and interest to
bestow thus.

3. What will you get by delaying it? You intend
some time or other solemnly to give up yourselves
unto the Lord in this ordinance, and you hope then
to receive the benefit and comfort of it: but the temp
ter tells you, 'Tis all good in time ; and you dismiss
your convictions, as Felix did Paul, with a promise,
that " at a more convenient season you will send for
them." You are ready to say, as the people did,
" The time is not come, the time that the Lord's
house should be built:" you think you must build
your own first; and what comes of those delays?
Satan, ere you are aware, gets advantage by them,
and cheats you of all your time, by cheating you of
the present time; your hearts are in danger of being
hardened, the Spirit of grace may hereby be provoked
to withdraw, and strive no more ; and what will be
come of you, if death surprise you before your great
work be done?

4. What better provision can you make for a com
fortable life in this world, than by doing this great
work betimes? You are setting out in a world of
temptations more than you think of; and how can

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66 COMMUNICANT'S COMPANION.

you better arm yourselves against them, than by
coming up to that fixed resolution which will silence
the tempter, " Get thee behind me, Satan?" When
Naomi saw that Ruth was " steadfastly resolved, she
left off speaking to her." The counsel of the un
godly will not be so apt to court you to the way of
sinners, and the seat of the scornful, when you have
avowed yourselves set out in the way of God, and
seated already at the table of the Lord. You are
launching forth into a stormy sea, and this will fur
nish you with ballast; your way lies through a vale
of tears, and therefore you have need to be well
stocked with comforts: and where can you stock
yourselves better than in this ordinance, which seals
all the promises of the new covenant, and conveys
all the happiness included in them?

And now, shall I gain this point with young peo
ple? Will they be persuaded betimes to resolve for
God and heaven? " Remember thy Creator, remem
ber thy Redeemer in the days of thy youth;" and
then it is to be hoped thou wilt not forget them, nor
will they forget thee when thou art old.

Let me address this exhortation to those whose
inclinations are good, and their conversation blame
less, but their desires are weak, and their affections
cool and indifferent, and therefore they keep off from
this ordinance. This is the character of very many
who are honest, but they want zeal and resolution
enough to bring them under this engagement. They
can give no tolerable reason why they do not come
to the sacrament: it may be they have bought a
piece of ground, or a yoke of oxen ; their hands are
full of the world, and they are too busy, they are un
settled, or not settled to their minds, and this makes
them uneasy, and they hope that therefore they may
be excused; but the true reason is, they are slothful
and dilatory, and the things that remain are ready
to die; they cannot find in their hearts to take pains,
the pains they know they must take in a work of this
nature; they are not willing to be bound to that strict
care and watchfulness to which this sacrament will

COMMUNICANT'S COMPANION. 67

objge them : they will be as they are, and make no
advances; they " have hid their hand in their bosom,
and it grieves them to bring it to their mouth again;"
that is, they will not be at the pains to feed them
selves.

What shall we say to rouse these sluggards; to
persuade them to press forward in their profession,
forgetting the things that are behind, and not resting
in them? Hear, ye virgins, that slumber and sleep,
and let your lamps lie by neglected — hear the cry,
" Behold" the bridegroom cometh, (cometh in this or
dinance to espouse you to himself; stir up yourselves,
and) go ye forth to meet him." Hear, ye servants,
ye slothful servants, your Master's voice, " How long
wilt thou sleep, 0 sluggard?" Is it not high time
to awake out of sleep, and apply thyself more closely
and vigorously to the business of a Christian ? Is it
not far in the day with thee, perhaps the sixth hour,
or further on ; and yet hast thou no appetite to this
spiritual feast to which thou art invited? Thou hast
lost a great deal of time already, shouldst not thou now
think of redeeming time for thy soul and eternity?
And how can that be better done, than by improving
such advantageous opportunities as sacraments are ?
Hear that call to careless and trifling professors, as if
thou thyself wert called by name in it: "Awake, thou
that sleepest, and arise from the dead, and Christ shall
give thee light."

1. Consider what an affront you put upon the
Lord Jesus, while you live in the neglect of this ordi
nance; you contemn his authority, who hath given
this command to all his disciples, (and among them
you reckon yourselves,) " Do this in remembrance
of me." And is it nothing to live in the omission of
a known duty, and in disobedience to an express pre
cept? Is the law of Christ nothing with you? If
you know to do good, and do it not, is it not sin? Is
not this as much an ordinance of Christ, as the word
and prayer? You would not live without them; nor
would you be yourselves, or suffer your children to
be, without baptism; why then is this neglected? You

68 COMMUNICANT'S COMPANION.

arraign Christ's wisdom: he instituted this ordinance
for your spiritual good, your strength, and nourish
ment ; and you think you need it not, you can do as
well without it : this appointment, you think, might
have been spared ; that is, you think yourselves wiser
than Christ. You likewise hereby put a great slight
upon the grace and love of Christ, which has made
such rich provision for you, and given you so land an
invitation to it.

This is excellently well urged in the public form of
invitation to the holy communion, which warns those
that are scandalous to keep off, in these words: "If
any of you be a blasphemer of God, a hinderer or
slanderer of his word, an adulterer, or be in malice
or envy, or in any other grievous crime ; repent you
of your sins, or else come not to that holy table; lest,
after the taking of that holy sacrament, the devil enter
into you, as he entered into Judas, and fill you full
of all iniquities, and bring you to destruction of both
body and soul."

But the other exhortation stirs up those that are
negligent, in these words: " Ye know how grievous
and unkind a thing it is, when a man hath prepared
a rich feast, decked his table with all kind of pro
vision, so that there lacketh nothing but the guests
to sit down, and yet they who are called (without any
cause) most unthankfully refuse to come. Which
of you in such a case would not be moved? Who
would not think it a great injury and wrong done
unto him ? Wherefore, most dearly beloved in Christ,
take ye good heed, lest ye, withdrawing yourselves
from this holy supper, provoke God's indignation
against you. It is an easy matter for a man to say,
I will not communicate, because I am otherwise hin
dered with worldly business; but such excuses are
not so easily accepted and allowed before God. If
any man say, I am a grievous sinner, and therefore
am afraid to come; wherefore then do you not re
pent and amend ? When God calls you, are ye not
ashamed to say, ye will not come ? When ye should
return to God, will you excuse yourselves, and say,

COMMUNICANT'S COMPANION. 69

you arc not ready ? Consider earnestly with your
selves, how little such feigned excuses will avail be
fore God. They that refused the feast in the gospel,
because they had bought a farm, or would try their
yokes of oxen, or because they were married, were
not so excused, but counted unworthy of the heaven
ly feast."

2. Consider what an injury you hereby do to your
own souls. You know not what you lose while you
live in the neglect of this ordinance. If you be de
prived of opportunities for it, that is an affliction, but
not a sin ; and, in such a case, while you lament the
want of it, and keep up desires after it, and improve
the other helps you have, you may expect that God
will make up the want some other way ; though we
are tied to ordinances, God is not: but if you have
opportunities for it, and yet neglect it, and when it is
to be administered, turn your back upon it, you serve
your souls as you would not serve your bodies ; for
you deny them their necessary food, and the soul that
is starved is as certainly murdered as the body that
is stabbed, and his blood shall be required at thy
hands. " No man ever yet hated his own flesh, but
nourisheth and cherisheth it;" yetthou deniest thine
own soul that which would nourish and cherish it,
and thereby showest how little thou lovest it. If
thou didst duly attend on this ordinance, and improve
it aright, thou wouldst find it of unspeakable use to
thee for the strengthening of thy faith, the exciting
of holy affections in thee, and thy furtherance in
every good word and work. So that to thy neglect
of it, thou hast reason to impute all thy weakness,
and all the strength and prevalency of thy tempta
tions; all the unsteadiness of thy resolutions, and all
the unevcnness of thy conversation. How can we
expect the desired end, while we persist in the neglect
of the appointed means?

Think not to say within yourselves, We are not
clean, surely we are not clean, therefore we come not
to the feast. If you are not, why are you not? Is
there not a fountain opened? Have you not been

70 COMMUNICANT'S COMPANION.

many a time called to wash you, and make you clean ?
You are not ready, and therefore you excuse your
selves from coming: but is not your unreadiness your
sin, and will one sin justify you in another? Can a
man's offence be his defence? You think you are
not serious enough, nor devout enough, nor regular
enough, in your conversations, to come to the sacra
ment; and perhaps you are not: but why are you
not? What hinders you? Is any more required
to fit you for the sacrament, than is necessary to fit
you for heaven ? And dare you live a day in that
condition, in which, if you die, you will be rejected
and excluded as unmeet for heaven? Be persuaded,
therefore, to put on the wedding-garment, and then
come to the wedding-feast. Instead of making your
unreadiness an argument against coming to this ordi
nance, make the necessity of your coming to this or
dinance an argument against your unreadiness. Say
not, I am too light, airy, too much addicted to sports
and pleasures; I am linked too close in vain and car
nal company, or plunged too deep in worldly care
and business, and therefore I must be excused from
attending this ordinance; for this is to make ill worse :
but rather say, It is necessary I come to the Lord's
Supper, and come in a right manner; my soul withers
and languishes, dies and perishes, if I do not; and
therefore I must break off this vain and sensual
course of life, which unfits me for and indisposes me
to that ordinance; I must disentangle myself from
that society, and disengage myself from that encum-
Drance, whatever it is, which cools pious affections,
and quenches the coal. Shake off that, whatever it
is, which comes between you and the comfort and
benefit of this ordinance ; trifle no longer in a matter
of such vast moment, but speedily come to that re
solution: "Depart from me, ye evil-doers, and evil
doings; for I will keep the commandment of my
God."

Let me address this exhortation to those whose
desires are strong towards the Lord, and towards the
remembrance of his name in this ordinance ; but they

COMMUNICANT'S COMPANION. 71

are timorous, and are kept from it by prevailing fears.
This is the case of many, who, we hope, " fear the
Lord, and obey the voice of his servant, but they
walk in darkness, and have no light;" who follow
Christ, but they follow him trembling. Ask them
why they do not come to this sacrament, and they
will tell you they dare not come; they are unworthy,
they have no faith, no comfort in God, no hope of
heaven; and therefore, if they should come, they
should " eat and drink judgment to themselves."
They find not in themselves that fixedness of thought,
the flame of pious and devout affections, which they
think should be ; and, because they cannot come as
they should, they think it better to stay away. What
is said for the conviction and terror of hypocrites and
presumptuous sinners, notwithstanding our care to
distinguish between the precious and the vile, they
misapply to themselves : and so the heart of the right
eous is made sad, which should not be made sad.
We are commanded to " strengthen the weak hands,
and confirm the feeble knees; to say to them that are
of a fearful heart, Be strong; fear not." But where
with shall we comfort such, whose souls many times
refuse to be comforted? If we tell them of the infi
nite mercy and goodness of God, the merit and right
eousness of Christ, the precious promises of the cove
nant, their jealous hearts reply, All this is nothing to
them; the Lord, they think, has forgotten them, their
God has forsaken them, and utterly separated them
from his people: "As vinegar upon nitre, so is he
that singeth songs to a heavy heart."

But 0 ye of little faith, who thus doubt, would you
not be made whole? Would you not be strengthen
ed? Is it not a desirable thing to attain to such a
peace and serenity of mind, as that you may come
with an humble, holy boldness to this precious ordi
nance ?

For your help, then, take these two cautions: —
1. Judge not amiss concerning yourselves. As it
is a damning mistake, common among the children
of men, to think their spiritual state and condition

72 COMMUNICANT'S COMPANION.

to be good, when it is very bad ; for " there is that
maketh himself rich, and yet hath nothing," — so it
is a disquieting mistake, common among the children
of God, to think their spiritual state and condition
to be bad, when it is very good; for "there is that
maketh himself poor, and yet hath great riches."
But it is a mistake which, I hope, by the grace of
God, may be rectified: and though a full assurance
is rarely attained to, and we ought always to keep
up a godly jealousy over ourselves, and a holy fear,
lest we seem to come short; yet such good hope
through grace, as will enable us to rejoice in God,
and go on cheerfully in our work and duty, is what
we should aim at, and labour after, and of which we
ought not to deny ourselves the comfort, when God
by his grace has given us cause for it: wherever
there is such a serious concern about the soul and
another world, as produces a holy fear, even that
gives ground for a lively hope.

You think you have no grace, because you are not
yet perfect; but why should you look for that on
earth, which is to be had in heaven only ? A child
will at length be a man, though as yet he " think as
a child, and speak as a child." Blessed Paul himself
had not yet attained, nor was already perfect. Gold
in the ore is truly valuable, though it be not yet re
fined from its dross. " Despise not the day of small
things," for God does not. Deny not that power
and grace which has brought you out of the land of
Egypt, though you be not yet come to Canaan.

You think you have no grace, because you have
not that sensible joy and comfort which you would
have; but those are spiritually enlightened who see
their own deformity, as well as those that see Christ's
beauty. " The child that cries, is as sure alive as the
child that laughs." Complaints of spiritual burdens
are the language of the new nature, as well as praises
for spiritual blessings.

Drooping soul, thou art under grace, and not under
the law; and therefore judge of thyself by the mea
sures of grace, and not by those of the law. Thou

COMMUNICANT'S COMPANION. 73

Jiast to do with one that is willing to make the best
of thee, and will accept the willingness of the spirit,
and pardon the weakness of our flesh. Take thy
work before thee, therefore, and let not the penitent,
humble sense of thy own follies and corruptions
eclipse the evidence of God's graces in thee, nor
let the diffidence of thyself shake thy confidence in
Christ. Thank God for what he has done for thee :
let him have the praise of it, and then thou shalt
have the joy of it. And this is certain, either thou
hast an interest in Christ, or thou mayest have. If
thou doubt, therefore, whether Christ be thine, put
the matter out of doubt, by a present consent to him :
I take Christ to be mine, wholly, only, and for ever
mine : Christ upon his own terms, Christ upon any
terms.

2. Judge not amiss concerning this ordinance.
It was instituted for your comfort, let it not be a
terror to you; it was instituted for your satisfaction,
let it not be your amazement. Most of the messages
from heaven which we meet with in Scripture, de
livered by angels, began with " Fear not;" and par
ticularly that to the women who attended Christ's
sepulchre : " Fear not ye ; for I know that ye seek
Jesus." And do not you seek him? Be not afraid
then. Chide yourselves out of these disquieting fears,
which steal away your spear and your cruse of
water, rob you both of your strength and of your
comfort.

You say you are unworthy to come; so were all
that ever came, not worthy to be called children,
nor to eat of the children's bread: in yourselves there
is no worthiness; but is there none in Christ? Is
not he worthy, and is not he yours? . Have you not
chosen him? Appear therefore before God in him.
Let faith in his mediation silence all your fears; and
dismiss their clamours with that — " But thou shalt
answer, Lord, for me."

You say you dare not come, lest you should eat
and drink judgment to yourselves; but ordinarily
those that most fear that, are least in danger of it.

7

74 COMMUNICANT'S COMPANION.

That dreadful word was not intended to drive men
from the sacrament, but to drive them from their sins.
Can you not say, through grace you hate sin, you
strive against it, you earnestly desire to be delivered
from it? Then certainly your league with it is
broken; though the Canaanites be in the land, you
do not make marriages with them. Come then and
seal the covenant with God, and you shall be so far
from eating and drinking judgment to yourselves,
that you shall eat and drink life and comfort to
yourselves.

You dare not come to this sacrament; yet you dare
pray, you dare hear the word. I know you dare not
neglect either the one or the other, and what is the
sacrament but the doing the same thing by a visible
sign, which is and ought to be done in effect by the
word and prayer? Nor ought we to put such an
amazing distance between this and other ordinances.
If we pray in hypocrisy, our prayers are an abomi
nation; if we hear the word and reject it, it is a sa
vour of death unto death: shall we therefore not pray,
not hear? God forbid. Commanded duty must be
done: appointed means must be used : and that which
unfits and hinders us must be removed, and we must
in sincerity give up ourselves to serve God; do as
well as we can, and be sorry we can do no better:
and then, having a High Priest, who is touched with
the feeling of our infirmities, we may come boldly to
the throne of grace, and to this table of grace.

You say your faith is weak, pious affections are
cool and low, your resolutions unsteady, and there
fore you keep away from this ordinance. That is as
if a man should say, he is sick, and therefore he will
take no physic; he is empty, and therefore will take
no food ; he is faint, and therefore he will take no
cordials. This ordinance was appointed chiefly for
the relief of such as you are ; for the strengthening
of faith, the inflaming of holy love, and the confirm
ing of good resolutions : in God's name, therefore,
use it for these purposes ; pine not away in thy weak
ness, while God has ordained thee strength ; perish

COMMUNICANT'.* COMPANION. 75

not for hunger, while there is bread enough in thy
father's house, and to spare ; die not for thirst, while
there is a well of water by thee.

III. This chapter must conclude with an exhorta
tion to those who have given up their name to the
Lord in this ordinance, and have sometimes sealed
their covenant with God in it, but they come very
seldom to it, and allow themselves in the neglect and
omission of it. Frequent opportunities they have for
it, stated meals provided for them, the table spread
and furnished. Others come, and they are invited ;
but time after time they let it slip, and turn their
backs upon it, framing to themselves some sorry ex
cuse or other to shift it off.

I desire such to consider seriously,

1. How powerful the engagements are which we
lie under, to be frequent and constant in our attend
ance on the Lord in this ordinance. It is plainly
intimated in the institution, that the solemnity is oft
to be repeated ; for it is said, " Do this, as oft as ye
drink it, in remembrance of me." Baptism is to be.
administered but once, because it is the door of ad
mission, and we are but once to enter in by that
door: but the Lord's Supper is the table in Christ's
family, at which we are to eat bread continually. The
law of Moses prescribed how oft the passover must
be celebrated, under very severe penalties ; but the
gospel being a dispensation of a greater love and
liberty, only appoints us to observe its passover oft,
and then leaves it to our own ingenuity and pious
afl'ections to fix the time, and determine how oft. If
a deliverance out of Egypt merited an annual com
memoration, surely our redemption by Christ merits
a more frequent one, especially since we need not go
up to Jerusalem to do it. If this tree of life, which
bears more than twelve manner of fruits, yieldeth her
fruit to us every month, I know not why we should
neglect it any month. Where there is the truth of
grace, this ordinance ought to be improved, which,
by virtue of divine appointment, has a moral influ
ence upon our growth in grace. The great Master

76 COMMUNICANT'S COMPANION.

of the family would have none of his family missing
at meal-time.

While we are often sinning, we have need to be
often receiving the seal of our pardon; because,
though the sacrifice be perfect, and " able to perfect
for ever them which are sanctified," so that that needs
never to be repeated ; yet the application of it being
imperfect, has need to be often made afresh. The
worshippers, though once purged, having still con
sciences of sin in this defective state, must oft have
recourse to the fountain opened for the purging
of their consciences, from the pollutions contracted
daily by dead works, to serve the living God. Even
he that is washed thus, needs to wash his feet, or he
cannot be easy.

While we are often in temptation, we have need
to be often renewing our covenants with God, and
fetching strength from heaven for our spiritual con
flicts. Frequent fresh recruits and fresh supplies,
are necessary for those that are so closely besieged,
and are so vigorously attacked, by a potent adversary.
He improves all advantages against us, therefore it is
our wisdom not to neglect any advantage against
him, and particularly this ordinance.

While we are often labouring under great coldness
and deadness of affection towards divine things, we
.iced oft to use those means which are proper to kindle
that holy fire, and keep it burning. We find, by sad
experience, that our coal from the altar is soon
quenched, our thoughts grow flat and low, and un
concerned about the other world, by being so much
conversant with this; we have therefore need to be
often celebrating the memorial of Christ's death and
sufferings, than which nothing can be more affecting
to a Christian, nor more proper to raise and refine
the thoughts; it is a subject that more than once has
made the disciples' hearts to burn within them.

Much of our communion with God is kept up
by the renewing of our covenant with him, and the
frequent interchanging of solemn assurances. It is
not superfluous, but highly serviceable, both to our

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holiness and our comfort, oft to present ourselves to
God as living sacrifices, alive from the dead. It is
a token cf Christ's favour to us, and must not be
slighted, that he not only admits, but invites us oft
to repeat this solemnity, and is ready again to seal to
us, if we be but ready to seal to him. Jonathan,
therefore " caused David to swear again, because he
loved him." And an honest mind will not startle at
assurances.

2. Consider how poor the excuses are with which
men commonly justify themselves in this neglect.
They let slip many an opportunity of attending upon
the Lord in this ordinance, and why do they?

Perhaps they are so full of worldly business, that
they have neither time nor heart for that close appli
cation to the work of a sacrament which they know
is requisite : the shop must be attended, accounts must
be kept, debts owing them must be got in, and debts
they owe must be paid ; it may be, some affair of
more than ordinary difficulty and importance is upon
their hands, of which they are in care about the issue,
and till that be over, they think it not amiss to with
draw from the Lord's Supper. And is this thy
excuse? Weigh it in the balances of the sanctuary
then, and consider, is any business more necessary
than the doing of thy duty to God, and the working
out of thine own salvation? Thou art careful arid
troubled about many things; but is not this the one
thing needful, to which every thing else should be
obliged to give way? Dost thou not think thy world
ly business would prosper and succeed the better for
thy care about the main matter? If it were left
whilst thou comest hither to worship, mightest thou
not return to it with greater hope to speed in it?
And dost thou not spare time from thy business for
things of much less moment than this? Thou wilt
find time, as busy as thou art, to eat and drink, and
sleep, and converse with thy friends; and is not the
nourishment of thy soul, its repose in God, and com
munion with him, much more necessary? I dare
say, thou wilt own it is.

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78 COMMUNICANT'S COMPANION.

If indeed thou canst not allow so much time for
solemn secret worship in preparation for this ordi
nance, and reflection upon it, as others do, and as
thou thyself sometime hast done, and wouldst do,
yet let not that keep thee from the ordinance ; thy
heart may be in heaven, when thy hands are about
the world; and a serious Christian may, through
God's assistance, do a great deal of work in a little
time. If the hours that should be thus employed, be
trifled away in that which is idle and impertinent, it
is our sin; but if they be forced out of our hands by
necessary and unavoidable avocations, it is but our
affliction, and ought not to hinder us from the ordi
nance. The less time we have for preparation, the
more close and intent we should be in the ordinance
itself, and so make up the loss. A welcome guest
never comes unseasonably to one that always keeps
a good house.

But if, indeed, thy heart is so set upon the world,
so filled with the cares of it, and so eager in the pur
suits of it, that thou hast no mind to the comforts of
this ordinance, no spirit nor life for the business of
it, — surely thou hast left thy first love, and thou hast
most need of all to come to this ordinance for the
recovery of the ground thou hast lost. Dost thou
think that the inordinacy of thine affections to the
world, will be a passable excuse for the coldness
of thine affections to the Lord Jesus? Make haste,
and get this matter mended, and conclude, that thy
worldly business then becomes a snare to thee, and
thy concern about it is excessive and inordinate, and
an ill symptom, when it prevails to keep thee back
from this ordinance.

Perhaps some unhappy quarrels, with some rela
tions or with neighbours, some vexatious law-suit
they are engaged in, or some hot words that have
passed, are pleaded as an excuse for withdrawing
from the communion. They are not in charity with
others, or others are not in charity with them; and
they have been told, and it is undoubtedly true, that
it is better to stay away than come in malice; but

COMMUNICANT'S COMPANION. 79

then the malice is so far from being an excuse for
the staying away, that really the staying away is an
aggravation of the malice. The law in this case is
very express : If thy brother has ought against thee,
that is, if thy conscience tell thee that thou art the
party offending, do not therefore leave the altar, but
leave thy gift before the altar, as a pawn for thy
return, and go first and be reconciled to thy brother,
by confessing thy fault, begging his pardon, and
making satisfaction for the wrong done, and then be
sure to come and offer thy gift. But, on the other
hand, if thou have ought against any, if thou be the
party offended, then forgive. Lay aside all unchar
itable thoughts, angry resentments, and desire of re
venge, and be in readiness to confirm and evidence
your love to those that have injured you; and then,
if they will not be reconciled to you, yet your being
reconciled to them, is sufficient to remove that bar
in your way to this ordinance. In short, strife and
contention, as far as it is our fault, must be truly
repented of, and the sincerity of our repentance evi
denced by amendment of life, and then it needs not
hinder us; as far as it is our cross, it must be pa
tiently borne, and we must not be disturbed in our
minds by it, and then it need not hinder us. And
that law-suit which cannot be carried on without
malice and hatred of our brother, had better be let
fall, whatever we lose. Law is costly indeed, when
it is followed at the expense of love and charity.

3. If the true reason of your absenting yourselves
so often from the Lord's Supper be, that you are not
willing to take that pains with your own hearts, and
to lay that restraint upon yourselves both before and
after, which you know you must if you come ; if,
indeed, you are not willing to have your thoughts so
closely fixed, your consciences so strictly examined,
and your engagements against sin so strongly con
firmed, as they will be by this ordinance ; if this be
your case, you have reason to fear that " the things
which remain are ready to die, and your works are
not found filled up before God." It is a sad sign

80 COMMUNICANT'S COMPANION.

of spiritual decay, and it is time for thee to " re •
member whence thou art fallen, and to repent, and
do thy first works." Time was, when thou hadst a
dear love to this ordinance, when thou longedst for
the returns of it, and it was to thee " more than thy
necessary food : such was the kindness of thy youth,
such the love of thine espousals;" but it is otherwise
now. Do you now sit loose to it? Are you indif
ferent whether you enjoy the benefit of it or not?
Can you live contentedly without it? You have
reason to fear lest you are of those that are drawing
back to perdition. Having " begun in the spirit,
will you now end in the flesh?" What iniquity have
you found in this ordinance, that you have thus for
saken it? Plas it been " as a barren wilderness to
you, or as waters that fail?" If ever it were so,
was it not your own fault ? Return, therefore, ye
backsliding children, be persuaded to return; return
to God, return to your duty, to this duty; be close
and constant to it, as you were formerly; for I dare
say, " then it was better with you than now."

Those that, by the grace of God, do still keep up
a love for this ordinance, should contrive their affairs
so, as if possible not to miss any of their stated op
portunities for it. Thomas, by being once absent
from a meeting of the disciples, lost that joyful sight
of Christ which the rest then had. It is good to
have a nail in God's holy place. Blessed are they
that dwell in his house ; not those that turn aside to
tarry but for a night, but those that take it for their
home, their rest for ever.

Yet, if God prevent our enjoyment of an expected
opportunity of this kind; though we must lament it
as an afflictive disappointment, yet we may comfort
ourselves with this, that though God has tied us to
ordinances, he has not tied himself to them, but by
his grace can make providences work for the good
of our souls. It is better to be, like David, under a
forced absence from God's altar, and have our hearts
there, than to be, like Doeg, present under a force,
"detained before the Lord," and the heart going

COMMUNICANT'S COMPANION. SI

after covetousness. It is better to be lamenting and
longing in the want of ordinances, than loathing in
the fulness of them.

CHAPTER IV.

HELPS FOR SELF-EXAMINATION BEFORE WE COME TO THIS
ORDINANCE.

What it is to examine ourselves, illustrated in six similitudes, par
ticularly six questions to be put to ourselves. I. What am I?
Four inquiries by which to find out what our spiritual state is;
two directions what to do thereupon. II. What have I done?
Twelve questions to be put to ourselves, to bring to remembrance,
and directions thereupon. III. What am I doing? In two
things. IV. What ground do I get? Four questions by which
to try our growth in grace. V. What do I want? What grace?
What comfort? VI. What shall I resolve to do? In two things.

How earnest soever we are in pressing people to join
themselves to the Lord in this ordinance, we would
not have them to be " rash with their mouth, nor
hasty to utter any thing before God.'7 It must be
done, but it must be done with great caution and
consideration. Bounds must be set about the mount
on which God will descend, and we must address
ourselves to solemn services with a solemn pause.
It is not enough that we seek God in a due ordi
nance, but we must " seek him in a due order," that
is, we must " stir up ourselves to take hold on him."
" Prepare to meet thy God, 0 Israel." Those that
labour under such an habitual indisposition to con>
munion with God, and are liable to so many actual
discomposures, as we are conscious of to ourselves,
have need to take pains with their heart, and should,
with a very serious thought and steady resolution,
engage them to approach unto God.

Now, the duty most expressly required in our
preparation for the ordinance of the Lord's Supper,
is that of self-examination. The apostle, when he
would rectify the abuses which had sullied the beau-

82 COMMUNICANT'S COMPANION.

ty of this sacrament in the church of Corinth, pre
scribes this great duty as necessary to the due man
agement of it, and a preservative against sharing
in the guilt of such corruptions. " But let a man
examine himself, and so let him eat of that bread,
and drink of that cup." He that desires the Lord's
Supper, desires a good work ; but let these also first
be proved, let them prove their own selves, and so
let them come ; so, upon that condition, and with that
preparation ; as, " I will wash my hands in innocen-
cy, so will I compass thine altar." In this method
we must proceed.

" Let a man examine himself." The word signi
fies either to prove, or to approve, and appoints such
an approbation of ourselves, as is the result of a strict
and close probation ; and such a probation of ourselves
as issues in a comfortable approbation according to
the tenor of the new covenant. It is so to prove our
selves, as to approve ourselves to God in our integri
ty. " Lord, thou knowest all things, thou knowest
that I love thee ;" so as to appeal to God's inquiry,
" Examine me, 0 Lord, and prove me."

To examine ourselves is to discourse with our
own hearts ; it is to converse with ourselves ; a very
rational, needful, and improving piece of conversa
tion. When we go about this work we must retire
from the world, " sit alone, and keep silence;" we
must retire into our own bosoms, and consider our
selves, reflect upon ourselves, inquire concerning our
selves, enter into a solemn conference with our own
souls, and be anxious concerning their state. Those
who are ignorant and cannot do this, or careless and
secure, and will not do it, are unmeet for this ordi
nance.

I shall illustrate this by some similitudes.

1. We must examine ourselves, as metal is exam
ined by the touchstone whether it be right or coun
terfeit. We have a show of religion; but are we
what we seem to be? Are we current coin, or only
washed over, as " a potsherd covered with silver
dross'" Hypocrites are reprobate silver. True

COMMUNICANT'S COMPANION. 83

Christians, when they are tried, come forth as gold.
The word of God is the touchstone by which we
must try ourselves. Can I through grace answer
the characters which the Scriptures give of those
whom Christ will own and save? It is true, the
best coin has an alloy which will be allowed for in
this state of imperfection; but the question is, Is it
sterling, — is it standard? Though I am conscious
to myself there are remainders of a baser metal, yet
is love to God the predominant principle ? Are the
interests of Christ the prevailing interests in my soul,
above those of the world and the flesh? I bear
God's image and superscription: Is it of God's own
stamping? Is it upon an honest and good heart?
It is a matter of great consequence, and in which it
is very common but very dangerous to be imposed
upon, and therefore we have need to be jealous over
ourselves. When we are bid to try the spirits, it is
supposed we must begin with our own, and try them
first.

2. We must examine ourselves, " as a malefactor
is examined by the magistrate," that we may find
out what we have done amiss. We are all criminals;
that is readily acknowledged by each of us, because
it is owned to be the common character : " All have
sinned, and come short of the glory of God." We
are all prisoners to the divine justice, from the arrests
of which we cannot escape, and to the processes of
which we lie obnoxious: being thus in custody, that
we may not be judged by the Lord, we are com
manded to judge ourselves. We must inquire into
the particular crimes we have been guilty of, and
their circumstances, that we may discover more sins,
and more of the evil of them, than at first we were
aware of. Dig into the wall as Ezekiel did, and see
the secret abominations of your own hearts; look fur
ther, as he did, and you will see more and greater.
The heart is deceitful, and has many devices, many
evasions to shift convictions; we have therefore need
to be very particular and strict in examining them,
and to give them that charge which Joshua gave to

84 COMMUNICANT'S COMPANION.

Achan, when he had him under examination : " Give
glory unto the God of Israel, and make a confession
unto him; tell me now what thou hast done, hide
it not from me."

3. We must examine ourselves, as a copy is exam
ined by the original to find out the errata, that they
may be corrected. As Christians, we profess to be
" the epistles of Christ," to have his law and love
transcribed into our hearts and lives ; but we are con
cerned to inquire, whether it be a true copy, by com
paring ourselves with the gospel of Christ, whether
our affections and conversation be conformable to it,
and such as become it. How far do I agree with it,
and where are the disagreements? What mistakes
are there ? What blots and what omissions ? That
what has been amiss may be pardoned* and what
is amiss may be rectified. In this examination faith
must read the original, and then let conscience read
the copy, and be sure that it read true, because there
will shortly be a review.

4. We must examine ourselves, as a candidate is
examined that stands for preferment. Inquiry is
made into his fitness for the preferment he stands
for; we are candidates for heaven, the highest pre
ferment, to be to our God kings and priests. We
stand for a place at the wedding-feast : Have we on
the wedding-garment? Are we made meet for the
inheritance? What knowledge have we? What
grace? Are we skilled in the mystery we make
profession of? What improvement have we made
in the school of Christ ? What proficiency in divine
learning? What testimonials have we to produce?
Can we show the seal of the Spirit of promise? If
not, we shall not be welcome.

5. We must examine ourselves, as a wife is exam
ined of her consent to the levying of a fine for the
confirming of a covenant. It is a common usage of
the law. A covenant is to be ratified between God
and our souls in the Lord's Supper: Do we freely
and cheerfully consent to that covenant, not merely
through the constraint of natural conscience, but be-

COMMUNICANT'S COMPANION. 85

cause it is a covenant highly reasonable in itself, and
unspeakably advantageous to us? Am I willing to
make this surrender of myself unto the Lord? Am
I freely willing, not because I cannot help it, but be
cause I cannot better dispose of myself? We must
examine ourselves as Joshua examined the people,
whether they would choose to serve the Lord or
not ; and the product of the inquiry must be a fixed
resolution, like theirs, " Nay, but we will serve the
Lord."

6. We must examine ourselves, as a way-faring
man is examined concerning his business. Our tri
lling hearts have need to be examined as vagrants,
whence they come, whither they go, and what they
would have. We are coming to a great ordinance, and
are concerned to inquire what is our end in coming?
What brings us thither? Is it only custom or com
pany that draws us to this duty? or is it a spiritual
appetite to the dainties of heaven ? Our hearts must
be catechized, as Elijah was: " What dost thou here,
Elijah?" That we may give a good account to God
of the sincerity of our intentions in our approaches
to him, we ought, before we come, to call ourselves
to an account concerning them.

More particularly, to examine ourselves, is to put
serious questions to ourselves, and to our own hearts ;
and to prosecute them till a full and true answer be
given to them. These six questions (among others,)
are good for each of us to put to ourselves in our
preparation to the Lord's Supper, both at our ad
mission, and in our after approaches to it : " What
am I? What have I done? What am I doing?
What progress do I make ? What do I want ? and,
What shall I resolve to do?"

I. Inquire, What am I ? — It needs no inquiry, but
it calls for serious consideration, that I am a reason
able creature, lower than the angels, higher than the
brutes, capable of knowing, serving, and glorifying
God in this world, and of seeing and enjoying him
in a better. I am made for my Creator, and am
accountable to him. God grant I have not such a

8

86 COMMUNICANT'S COMPANION.

noble and excellent being in vain! But here this
question has another meaning. All tne children of
men, by the fall of the first Adam, are become sin
ners; some of the children of men, by the grace of
the second Adam, are become saints: some remain
in a state of nature, others are brought into a state
of grace: some are sanctified, others unsanctified.
This is a distinction which divides all mankind, and
which will last when all other divisions and subdivi
sions shall be no more : for according to this will the
everlasting state be determined. Now, when I ask,
What am I ? the meaning is, To which of these two
do I belong? Am I in the favour of God, or under
his wrath and curse? Am I a servant of God, or a
slave to the world and the flesh? Look forward
and ask, Whither am I going? To heaven or hell ?
If I should die this night, (and I am not sure to
live till to-morrow,) whither would death bring me?
Where would death lodge me? In endless light,
or in utter darkness? Am I in the narrow way that
leads to life, or in the broad way that leads to destruc
tion? I am called a Christian, but am I a Christian,
indeed ? Have I a nature answerable to the name ?
It highly concerns us all to be strict and impartial
in this inquiry. What will it avail us to deceive our
selves? God cannot be imposed upon, though men
may. It is undoubtedly true, if we be not saints
on earth, we shall never be saints in heaven. It is
not a small thing about which I am now persuading
thee to inquire : no, it is thy life, thy precious life,
the life of thy soul, thine eternal life, which depends
upon it. Multitudes have been deceived in this mat
ter, whose way seemed right, but the end of it proved
the ways of death; and after they had long flattered
themselves in their own eyes, they perished at last,
with a lie in their right hand. We also are in danger
of being deceived, and therefore have need to be
jealous over ourselves with a godly jealousy; and
being told that many who eat and drink in Christ's
presence, will be disowned and rejected by him in
the great day, we have each of us more reason to

COMMUNICANT'S COMPANION. 87

suspect ourselves than the disciples had, and to ask,
"Lord, is it I?"

But it especially concerns us to insist upon this
inquiry, when we draw near to God in the Lord's
Supper. It is children's bread that is there prepared:
Am I a child? If not, I have no part nor lot in the
matter. I am there to seal a covenant with God;
but, if I never made the covenant, never in sincerity
consented to it, I shall put the seal to a blank, nay,
to a curse.

Therefore, that I may discover, in some measure,
what my spiritual state is, let me seriously inquire,

1, What choice have I made? — Have I chosen
God's favour for my felicity and satisfaction, or the
pleasures of sense, and the wealth of this world?
Since I came to be capable of acting for myself, and
discerning between my right hand and my left, have
I made religion my deliberate choice ? Have I chosen
God for my portion, Christ for my master, the Scrip
ture for my rule, holiness for my way, and heaven
for my home and everlasting rest? If not, how can
I expect to have what I never chose ? If my cove
nant with the world and the flesh (which certainly
amounts to a covenant with death, and an agreement
with hell,) be still in force, and never yet broken,
never yet disannulled, what have I to do to take
God's covenant, and the seal of it into my mouth ?
But if I have refused Satan's offers of the kingdoms
of this world, and the glory of them, and given the
preference to the gospel offer of a kingdom in the
other world, and the glory of that, I have reason to
bless the Lord who gave me that counsel, and to hope
that lie, who hath directed me to choose the way of
truth, will enable me to " stick to his testimonies."

2. What change have I experienced? — When 1
ask, Am I a child of wrath, or a child of love ? I
must remember that I was by nature a child of wrath.
Now, can I witness to a change ? Though I cannot
exactly tell the time and manner, and the steps of
that change, yet " one thing I know, that whereas I
was blind, now I see." Though, in many respects,

88 COMMUNICANT'S COMPANION.

it is still bad with me, yet thanks be to God, it is bet'
ter with me than it has been. Time was, when I
minded nothing but sport and pleasure, or nothing
but the business of this world ; when I never serious •
ly thought of God and Christ, and my soul and an
other world: but now it is otherwise; now I see a
reality in invisible things. I find an alteration in my
care and concern ; and now I ask more solicitously,
"What shall I do to be saved?" than ever I asked,
" What shall I eat, or what shall I drink, or where
withal shall I be clothed?" Time was, when this
vain and carnal heart of mine had no relish at all of
holy ordinances, took no delight in them, called them
a task and a weariness. But now it is otherwise ; I
love to be alone with God, and though I bring little
to pass, yet I love to be doing in his service. If I
have, indeed, experienced such a change as this;
if this blessed turn be given to the bent of my soul,
grace, free grace, must have the glory of it, and I
may take the comfort of it. But if I have not found
any such work wrought in my heart; if I am still
what I was by nature, vain, and carnal, and careless :
if Jordan runs still in the old channel, and was never
yet driven back before the ark of the covenant; I
have reason to suspect the worst by myself. If all go
one way without struggle or opposition, it is to be
feared it is not the right way.

3. What is the bent of my affections ? — The affec
tions are the pulse of the soul. If we would know
its state, we must observe how that pulse beats.
How do I stand affected to sin? Do I dread it as
most dangerous, loathe it as most odious, and com
plain of it as most grievous? Or do I make a light
matter of it, " as the madman that casteth firebrands,
arrows, and death, and saith, Am not I in sport?"
Which lies heavier, the burden of sin, or the burden
of affliction; and of which am I most desirous to be
eased? What think I of Christ? How do I stand
affected to him ? Do I love him, and prize him as
the fairest among ten thousand ? Or hath he in mine
eyes no form nor comeliness, and is he no more than

COMMUNICANT'S COMPANION. 89

another beloved? How do I stand affected to the
word and ordinances? Are God's tabernacles amia
ble with me, or are they despicable? Am I in God's
service, as in my element, as one that calls it a de
light? Or am I in it as under confinement, and as
one that calls it a drudgery? How do I stand affect
ed to good people ? Do I love the image of Christ
wherever I see it, though it be in rags, or though not
in my own colour? Do I honour them that fear the
Lord, and choose his people for my people, in all
conditions? Or do I prefer the gaieties of the world
before the beauties of holiness? How do I stand
affected to this world? Is it under my feet, where
it should be ; or in my heart, where Christ should be ?
Do I value it, and love it, and seek it with a pre
vailing concern? Or do I look upon it with a holy
contempt and indifference ? Which have the greater
command over me, and which, in my account, have
the most powerful and attractive charms ; those riches,
honours, and pleasures that are worldly, or those that
are spiritual and divine? How do I stand affected
to the other world? Do I dread eternal misery in a
world of spirits, more than the greatest temporal
calamities here in this world of sense? Do I desire
eternal happiness in a future state, more than the
highest contentments and satisfactions to which this
present state can pretend ? Or are the tilings of the
other world, though sure and near, looked upon as
doubtful and distant, and consequently little ? By
a close prosecution of such inquiries as these, with a
charge to conscience, in God's name, to make a true
answer to them, we may come to know our own
selves.

4. What is the course and tenor of our conversa
tions? — The tree is known by its fruits. Do I work
the works of the flesh, or bring forth the fruits of the
Spirit? The apostle gives us instances of both. Be
not deceived yourselves, neither let any man deceive
you : " He that doth righteousness, is righteous."
And the surest mark of uprightness is, " keeping our
selves from our own iniquity." Do I allow myself
8*

90 COMMUNICANT'S COMPANION.

in any known sin, under the cloak of a visible pro
fession? Dare I, upon any provocation, swear or
curse, or profane God's holy name, and therein speak
the language of his enemies? Dare I, upon any
allurement to please my appetite, or please my com
pany, drink to excess, and sacrifice my reason, ho
nour, and conscience, to that base and brutish lust?
Dare I defile a living temple of the Holy Ghost by
adultery, fornication, uncleanness, or any act of las-
civiousness? Dare I tell a lie for my gain or reputa
tion? Dare I go beyond or defraud my brother in
any matter, cheat those I deal with, or oppress those
I have advantage against? Dare I deny relief to the
poor that really need it, when it is in the power of my
hand to give it ? Dare I bear malice to any, and
study revenge? If so, I must know that these are
not the spots of God's children. If this be the life I
live, I am certainly a stranger to the life of God. But
if, upon search, my own heart tells me that I keep
myself pure from these pollutions, and " herein exer
cise myself, to have always a conscience void of
offence, both towards God and towards man ;" if I
have respect to all God's commandments, and make
it my daily care in every thing to frame my life ac
cording to them, and to keep in the fear of God every
day, and all the day long; and wherein I find I am
defective, and come short of my duty, I repent of it,
and am more watchful and diligent for the future : I
have reason to hope, that though I have not yet at
tained, neither am already perfect, yet there is a good
work begun in me, which shall be performed unto
the day of Christ.

Thus we must examine our spiritual state ; and,
that the trial may come to an issue, we must earnest
ly pray to God to discover us to ourselves, and
must be willing to know the truth of our case : and
the result must be this : —

1. If we find cause to fear that our spiritual state
is bad, and that we are yet unsanctified and unrege-
nerate, we must give all diligence to get the matter
mended. If our state be not good, yet, thanks be to

COMMUNICANT'S COMPANION. 91

God, it may be made good: " There is hope in Israel
concerning this thing." Rest not, therefore, in thy
former faint purposes and feeble eiforts; but consider
more seriously than ever the concerns of thy soul.
Pray more seriously than ever for the sanctifying
grace of God; put forth thyself more vigorously than
ever to improve that grace; resolve more firmly than
ever to live a holy life, and depend more closely than
ever upon the merit and strength of Jesus Christ, and
1 hope thou wilt soon experience a blessed change.

2. If we find cause to hope that our spiritual state
is good, we must take the comfort of it, and give God
the praise, and not hearken to the tempter when he
would disturb our peace, and hinder our progress, by
calling it in question. Though we must always abase
ourselves, and be jealous over ourselves, yet we must
not derogate from the honour of God's grace, nor
deny its work in us. God keep us all, both from
deceiving ourselves with groundless hopes, and from
disquieting ourselves with groundless fears.

II. Inquire, What have I done? — We come to the
ordinance of the Lord's Supper, to receive the remis
sion of our sins, according to the tenor of the new
covenant. Now, one thing required of us, in order
to peace and pardon, is, that we confess our sins. If
we do that, " God is faithful and just to forgive them."
Hut if we cover them, we cannot prosper. Not that
we can, by our confessions, inform God of any thing
he did not know before, as earthly princes arc inform
ed by the confessions of criminals; but thus we must
give glory to God, and take shame to ourselves, and
strengthen our own guard against sin for the future.
In the confession of sin, it is requisite that we be
particular; the high priest, on the day of atonement,
must confess, over the scape-goat, " all the iniquities
of the children of Israel, and all their transgressions
in all their sins." It is not enough to say, as Saul,
"I have sinned;" but we must say, as David, "I
have sinned, and done this evil;" as Achan, " I havo
sinned, and thus and thus have I done." A broken
heart will thereby be more broken, and better pre-

92 COMMUNICANT'S COMPANION.

pared to be bound up ; a burdened conscience will
thereby be eased, as David's was when he said, " I
will confess." Commonly, the more particular ana
free we are in confessing our sins to God, the more
comfort we have in the sense of the pardon : deceit
lies in generals.

It is therefore necessary, in order to a particular
confession of sin, that we " search and try our ways;"
that we examine our consciences, look over their re
cords, examine the actions of our past life, and serious
ly call to mind wherein we have offended God in any
thing. The putting of this question is spoken of as
the first step towards repentance: " No man repent
ed him of his wickedness, saying, What have I
done?" For want of this inquiry duly made, when
men are called to return, they baffle the call with
that careless question, "Wherein shall we return?"
Let us therefore set ourselves to look back, and re
member our faults this day : it is better to be minded
of them now, when the remembrance of them will
open to us a door of hope, than be minded of them
in hell, where sin remembered will aggravate an end
less despair.

We ought to be often calling ourselves to an ac
count : in the close of every day, of every week, the
day's work, the week's work should be reviewed.
It is one of the richest of Pythagoras' golden verses,
wherein, though a heathen, he advises his pupil,
every night before he sleeps, to go over the actions
of the day, and revolve them three times in his mind,
asking himself seriously these questions : — " Wherein
have I transgressed? What have I done? What
duty hath been omitted?" The oftener it is done,
the easier it is done: even reckonings make long
friends. But it is especially necessary that it be
done before a sacrament: former reflections made,
ought then to be repeated; and with a particular ex
actness we must consider what our ways have been
since we were last renewing our covenants with God
at his table, that we may be humbled for the follies
to which we have returned since God spoke peace

COMMUNICANT'S COMPANION. 93

to us, and may be more particular and steady in our
resolutions for the future.

To give some assistance in this inquiry, I shall
instance some heads of it. Let the interrogatories
be such as these : —

1. How have I employed my thoughts? Has
God been in all my thoughts? — It is well if he has
been in any. When I awake, am I still with him?
Or am I not still with the world and the flesh?
When I should have been contemplating the glory
of God, the love of Christ, and the great things of the
other world, has not my heart been with the fool's
eyes in the ends of the earth, " following after lying
vanities, and forsaking mine own mercies?" How
seldom have I thought seriously, and with any fixed
ness, on spiritual and divine things? I set myself
sometimes to meditate, but I soon break off abruptly,
and this treacherous heart starts aside like a broken
bow, and nothing that is good is brought to any head;
but how have vain and vile thoughts lodged within
me, gone out and come in with me, lain down and
risen up with me, and crowded out good thoughts?
Has not the " imagination of the thoughts of my
heart" been evil, only evil, and that continually?

2. How have I governed my passions? — Have
they been kept under the dominion of religion and
right reason ? Or have they not grown intemperate
and headstrong, and transgressed due bounds? Have
not provocations been too much resented, and made
too deep an impression? Has not my heart many
times been hot within me, too hot, so that its heat
has consumed the peace of my own mind, and the
love I owe my brother? Has not anger rested in
my bosom? Have not malice and uncharitableness,
secret enmities arid antipathies, been harboured there,
where love and peace should have reigned and given
law?

3. How have I preserved my purity? — Have I
possessed my vessel in sanctification and honour, or
am I not conscious to myself of indulging the lust
of uncleanness ? If, by the grace of God, I have kept

94 COMMUNICANT'S COMPANION.

my body pure, yet has not my spirit been defiled by
impure thoughts and affections? I have made a co
venant with mine eyes not to look and lust, but have
I made good that covenant? Have I in no instance
transgressed the laws of chastity in my heart, and
modesty in my behaviour? Let this inquiry be made
with a strict guard upon the soul, lest that which
should not be named among Christians, be thought
of without that just abhorrence and detestation which
becomes saints.

4. How have I used my tongue ? — It was design
ed to be my glory, but has it not been my shame?
Has not much corrupt communication proceeded out
of my mouth, and little of that which is good, which
might either manifest grace, or minister grace ? Have
not I sometimes spoken unadvisedly, and said that in
haste which at leisure I could have wished unsaid?
Have not I said that, by which God's great name
has been dishonoured, or my brother's good name
reproached, or my own exposed ? If, for every idle
word that I speak, I must give account to God, I had
best call myself to an account for them, and I shall
find innumerable evils compassing me about.

5. How have I spent my time? — So long as I
have lived in the world, to what purpose have I
lived? What improvement have I made of my days
for doing or getting good? It is certain I have lost
time ; have I yet begun to redeem it, and to repair
those losses? How many hours have I spent that
might have been spent much better? There is a duty
which every day requires, but how little of it has
been done in its day !

6. How have I managed my worldly calling? —
Have I therein abode with God, or have I not in
many instances of it wandered from him? Have I
been just and fair in all my dealings, and spoken the
truth from my heart ? Or have I not sometimes dealt
deceitfully in bargaining, and said that which border
ed upon a lie ? Has not fleshly wisdom governed me
more than that simplicity and godly sincerity which
becomes an Israelite indeed? Have I no wealth got

COMMUNICANT'S COMPANION. 95

by vanity, no unjust gain, no blot of that kind cleav
ing to my hand?

7. How have I received my daily food? — Have
I never transgressed the law of temperance in meat
and drink, and so made my table my snare? Have
not God's good gifts been abused to luxury and sen
suality, and the body, which, by the sober use of
them, should have been fitted, by the excessive use
of them, unfitted to serve the soul in the service of
God? Have I not eaten to myself, and drunk to
myself, when I should have eaten and drunk to the
glory of God?

8. How have I done the duty of my particular
relations? — The word of God has expressly taught
me my duty as a husband, a wife, a parent, a child,
a master, a servant ; but have I not in many things
failed of my duty? Have not I carried myself dis
respectfully to my superiors, disdainfully to my infe
riors, and disingenuously to my equals? Have I
given to each that which is just and right, and ren
dered to all their dues? Have I been a comfort to
my relations, or have I not caused grief?

9. How have I performed my secret worship ? —
Have I been constant to it, morning and evening; or
have I not sometimes omitted it, and put it by with
some frivolous excuse? Have I been conscientious
in it, and done it with an eye to God; or have I
not kept it up merely as a custom, and suffered it to
degenerate into a formality? Have I been lively and
serious in secret prayer and reading; or have I not
rested in the outside of the performance, without any
close application and intention of mind in it?

10. How have I laid out what God has given me
in the world? — I am but a steward; have I been
faithful? Have I honoured the Lord with my sub
stance, and done good with it ; or have I wasted and
misapplied my Lord's goods? Hath God had his
dues, my family and the poor their dues, out of my
estate? What should have been consecrated to piety
and charity, has it not been either sinfully spared, or
sinfully spent?

96 COMMUNICANT'S COMPANION.

11. How have I improved the Lord's day, ano
the other helps I have had for my soul? — I enjoy
great plenty of the means of grace ; have I grown in
grace in the use of those means, or have I not re •
ceived the grace of God therein in vain? Have I
" called the Sabbath a delight, the holy of the Lord,
and honourable;" or have I not snuffed at it, and
said, "When will the Sabbath be gone?" How
have I profited by sermons and sacraments, and the
other advantages of solemn assemblies? Have 1
received and retained the good impressions of holy
ordinances ; or have I not lost them, and let them
slip ?

12. How have I borne my afflictions? — When
Providence has crossed me, and frowned upon me,
what frame have I been in, repining or repenting?
Have I submitted to the will of God in my afflictions,
and patiently accepted the punishment of my iniqui
ty; or have I not striven with my Maker, and quar
reled with his disposals? When mine own foolish
ness has perverted my way, has not my heart fretted
against the Lord? What good have I gotten to my
soul by my afflictions ? What inward gain by out
ward losses? Has my heart been more humbled and
weaned from the world ; or have I not been harden
ed under the rod, and trespassed yet more against
the Lord?

Many more such queries might be adduced, but
these may suffice for a specimen. Yet it will not suf
fice to put these questions to ourselves, but we must
diligently observe what reply conscience, upon an
impartial search, makes to them. We must not do
as Pilate did, when he asked oar Saviour, What is
truth? but would not stay for an answer. No, we
must take pains to find out what has been amiss, and
herein must accomplish a diligent search.

And, as far as we find ourselves not guilty, we
must own our obligations to the grace of God, and
return thanks for that grace, and let the testimony of
conscience for us be our rejoicing. " If our hearts

COMMTTNICANT'S COMPANION. 97

condemn us not, then we have confidence towards
God."

As far as we find ourselves guilty, we must be
humbled before God for it, mourn and be in bitter
ness at the remembrance of it, cry earnestly to God
for pardon of it, and be particular in our resolutions,
by God's grace, to sin no more. Pray as Job is
taught — " That which I see not teach thou me;" and
promise as it follows there — " Wherein I have done
iniquity, I will do no more."

III. Inquire, What am I doing? — When we have
considered what our way has been, it is time to con
sider what it is. " Ponder the path of thy feet."

1. What am I doing in the general course of my
conversation? Am I doing any thing for God, for my
soul, for eternity; any thing for the service of my
generation; or am I not standing all the day idle? It
is the law of God's house, as well as of ours, " He
that will not labour, let him not eat."

If I find that, according as my capacity and oppor
tunity is, through the grace of Christ, I am going on
in the way of God's commandments, this ordinance
will be comforting and quickening to me; but if I
give way to spiritual sloth and slumber, and do not
mind my business, let this shame me out of it, and
humble me for it: How unworthy am I to cat my
master's bread, while I take no care to do my mas
ter's work!

2. What am I doing in this approach to the ordi
nance of the Lord's Supper? — I know what is to be
done, but am I doing it ? Do I apply myself to it in
sincerity, and with a single eye ; in a right manner,
and for right ends? Am I by repentance undoing
that which I have done amiss ? And am I, by re-
ncwing my covenant with God, doing that better,
which I have formerly done well? Am I joining
myself unto the Lord, with purpose of heart to cleave
unto him to the end? It is the preparation of the
passover; am I doing the work of that day in its
day? Am I purging out the old leaven, buying such
things as I have need of against the feast, without

9

98 COMMUNICANT'S COMPANION.

money and without price? Am I engaging my heart
to approach unto God, or am I thinking of something
else? Am I slothful in this business, or do I make a
business of it?

Here it is good to examine, whether, beside the
common and general intentions of this ordinance, there
be not something particular, which I should more,
especially have in my eye, in my preparation for it.
Do I find my heart at this time more than usually
broken for sin, and humbled at the remembrance of
it? Let me then set in vigorously with those impres
sions, and drive that nail. Or is my heart in a spe
cial manner affected with the love of Christ, and en
larged in holy wonder, joy, and praise ? Let its
outgoings that way be quickened, and those thoughts
imprinted deep, and improved.

IV. Inquire, What progress do I make? — If, upon
examination, there appear some evidences of the
truth of grace, I must then examine my growth in
grace; for grace, if it be true, will be growing:
" That well of water will be springing up, and lie
that hath clean hands will be stronger and stronger."
There is a spiritual death, or at least some prevailing
spiritual disease, where there is not some improve
ment and progress towards perfection.

By what measures, then, may I try my growth in
grace ?

1. Do I find my practical judgment more settled
and confirmed in its choice of holiness and heaven?
If so, it is a sign I am getting forward. We cannot
judge of ourselves by the pangs of affection; those
may be more sensible and vehement at first; and
their being less so afterwards, ought not to discourage
us. The fire may not blaze so high as it did, and
yet may burn better and stronger. But do I see
more and more reason for my religion? Am I more
strongly convinced of its certainty and excellency, so
as to be able, better than at first, to " give a reason
of the hope that is in me?" My first love was able
to call religion a comfortable service ; was my after
light better able to call it a reasonable service? I

COMMUNICANT'S COMPANION. 99

was extremely surprised, when, at first, " I saw men
as trees walking;" but, am I now better satisfied,
when I begin to see all things more clearly? Am I,
through God's grace, better rooted ? Or am I, through
my own folly, still as a " reed shaken with the wind?"

2. Do I find my corrupt appetites and passions
more manageable; or are they still as violent and
headstrong as ever? Does the house of Saul grow
weaker and weaker, and its struggles for the domin
ion less frequent, and more feeble ? If so, it is a good
sign: the house of David grows stronger and stronger.
Though these Canaanites are in the land, yet if they do
not make head as they have done, but are under trib
ute, then the interests of Israel are gaining ground.
Do I find that my desires towards those things that
are pleasing to sense are not so eager as they have
been, but the body is kept more under, and brought
into subjection to grace and wisdom; and is it not
so hard a thing to me, as it has been sometimes to
deny myself? Do I find that my resentments of those
things which are displeasing to the flesh, are not
so deep and keen as they have been? Can I bear
afflictions from a righteous God, and provocations
from unrighteous men, with more patience, and bet
ter composure and command of myself, than I could
have done? Am I not so peevish and fretful, and
unable to bear an affront or disappointment, as some
times I have been ? If so, surely He that has " begun
the good work, is carrying it on." But if nothing
be done towards the suppressing of these rebels, to
wards the weeding out of these " roots of bitterness
which spring up and trouble us," though we lament
them, yet we do not prevail against them; it is to be
feared we stand still, or go back.

3. Do I find the duties of religion more easy and
pleasant to me; or am I still as unskilful and un
ready in them as ever? Do 1 go dexterously about
a duty, as one that understands it, and is used to it,
and as a man that is master of his trade goes on with
the business of it; or do I go awkwardly about it, as
one not versed in it? When God calls, Seek ye my

100 COMMUNICANT'S COMPANION.

face ; do I, like the child Samuel, run to Eli, and ter
minate my regards in the outside of the service ; of
do I, like the man David, cheerfully answer, " Thy
face, Lord, will I seek ;" and so enter into that within
the veil? Though, on the one hand, there is not a
greater support to hypocrisy, than a formal, custo
mary road of external performances; yet, on the other
hand, there is not a surer evidence of sincerity and
growth, than an even, constant, steady course of lively
devotion, which, by daily use, becomes familiar and
easy, and, by the new nature, natural to us. A grow
ing Christian takes his work before him, and sings
at it.

4. Do I find my heart more weaned from this pre
sent life, and more willing to exchange it for a better ;
or am I still loath to leave it? Are thoughts of death
more pleasing to me than they have been, or are
they still as terrible as ever? If, through grace, we
are got above the fear of death, by reason of which
many weak and trembling Christians are all their
life-time subject to bondage, and can truly say, " We
desire to depart and to be with Christ, which is far
better," it is certain we are gaining ground, though
we have not yet attained.

5. If, upon search, we find that we make no pro
gress in grace and holiness, let the ordinance of the
Lord's Supper be improved for the furtherance of
our growth, and the removal of that, whatever it is,
which hinders it ; if we find we thrive, though but
slowly, and though it is not so well with us as it
should be, yet, through grace, it is better with us
than it has been, and that we are not always babes,
let us be encouraged to abound so much the more.
" Go and prosper; the Lord is with thee, whilst thou
art with him."

V. Inquire, What do I want? — A true sense of
our spiritual necessities is required to qualify us for
spiritual supplies. The hungry only are filled with
good things. It concerns us, therefore, when we
come to an ordinance, which is as a spiritual market,
to consider what we have occasion for, that we may

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know what to lay hold on, and may have an answer
ready to that question which will be put to us at that
banquet of wine — " What is thy petition, and what
is thy request?" Or that which Christ put to the
blind men — "What will ye that I shall do unto
you?"

" Grace and peace from God the Father, and from
our Lord Jesus Christ," are inclusive of all the bless
ings we can desire, and have in them enough to sup
ply all our needs. Since, therefore, we must ask and.
receive, that our joy may be full, it concerns us to
inquire what particular grace and comfort we need,
that we may, by faith and desire, reach forth towards
that in a special manner.

1. What grace do I most want? — Wherein do I
find myself most defective, weakest, and most expo
sed? What corruption do I find working most in
me? The grace that is opposite to that, I most need.
Am I apt to be proud or passionate? Humility and
meekness, then, are the graces I most want. Am I
apt to be timorous and distrustful? Faith and hope,
then, are the graces I most want. With what temp
tations am I most frequently assaulted ? Which way
does Satan get most advantage against me, — by my
constitution, calling, or company? There I most
want help from heaven, and strength to double my
guard. Am I in danger of being drawn by my out
ward circumstances to intemperance or deceit, or
oppression or dissimulation? Then sobriety, justice,
and sincerity are the graces I most want. What is
the nature of the duties I am mostly called out to,
and employed in? Are they such as oblige me to
stoop to that which is mean ? Then self-denial is tho
grace I most want. Are they such as oblige me to
struggle with that which is difficult and discouraging?
Then courage and wisdom are the graces I most
want. Whatever our wants arc, there are promises
in the new covenant adapted to them, which, in this
ordinance, we must, in a particular manner, apply
to ourselves, and claim the benefit of, and receive
as sealed to us. If we cannot bethink ourselves of
9*

102 COMMUNICANT'S COMPANION.

particular promises suited to our case, yet there is
enough in the general ones : " I will put my Spirit
within you, and cause you to walk in my statutes.''
" I will put my law in your hearts," " and my fear,'-
and many such like. And we know who has said,
" My grace is sufficient for thee."

2. What comfort do I most want? — What is the
burden that lies most heavy? I must seek for sup
port under that burden. What is the grief that is
most grieving? I must seek for a balance to that
grief. The guilt of sin is often disquieting to me:
O for the comfort of a sealed pardon! The power
of corruption is very discouraging: 0 for the comfort
of victorious grace ! I am often tossed with doubts
and fears about rny spiritual state, as if the Lord had
" utterly separated me from his people, and I were a
dry tree:" 0 for the comfort of clear and unclouded
evidences ! I am sometimes tempted to say, " The
Lord hath forsaken me, my God hath forgotten me :"
0 that he would seal to my soul that precious prom
ise, " I will never leave thec nor forsake thee !" But
my greatest trouble arises from the sense of my own
weakness, and tendency to backslide ; and I am some
times ready to make that desperate conclusion, " I
shall one day perish by the hand of Saul:" 0 that I
may have the comfort of that promise, " I will put
my fear in their hearts, that they shall not depart from
me." There is, in the covenant of grace, a salve
for every sore, a remedy for every malady, comforts
suited to every distress and sorrow; but that we may
have the benefit of them, it is requisite that we
" know every one his own sore, and his own grief,"
that we may spread it before the Lord, and may
apply to ourselves that relief which is proper for it,
and " from the fulness which is in Jesus Christ, may
receive, and grace for grace," grace for all occasions.

Here it may be of use to take cognizance even
of our outward condition, and inquire into the cares
and burdens, the crosses and necessities of it; for
even against those there is comfort provided in the
new covenant, and administered in this ordinance,

COMMUNICANT'S COMPANION. 103

" Godliness hath the promise of the life that now is."
When Christ was inviting his disciples to come and
dine with him, he asked them first, " Children, have
ye any meat?" Christ's inquiry into our affairs,
directs us to make known before him in particular,
the trouble of them. Let every care be cast upon
the Lord in this ordinance, lodged in his hands, and
left with him ; and let our own spirits be eased of it,
by the application of that general word of comfort to
this particular case, \vhatever it is, " He careth for
you." What is the concern I am most thoughtful
about, relating to myself, my family, or friends? Let
that way be committed to the Lord, and to his wise
and gracious conduct and disposal; and then let my
thoughts concerning it be established. What is the
complaint I make most feelingly? Is it of a sickly
body, disagreeable relations, a declining estate, the
removal of those by death that were very dear?
Whatever it is, spread it before the Lord, as Heze-
kiah did Rabshakeh's letter, and allow no complaint
that is not fit to be spread before him. When God
came to renew his covenant with Abraham, and to
tell him that he was his shield, and his exceeding
great reward, Abraham presently puts in a remon
strance of his grievance : " Behold, to me thou hast
given no seed." Hannah did so, when she came up
to worship. And we also must bring with us such
a particular sense of our afflictions, as will enable us
to receive and apply the comforts here offered to us,
and no more. Holy David observed how his house
was with God, and that it was not made to grow,
when he was taking the comfort of this, that, how
ever it were, " God had made with him an everlast
ing covenant."

VI. Inquire, What shall I resolve to do? — This
question is equivalent to that of Paul, " Lord, what
wilt thou have me to do?" We come to this ordi
nance solemnly to engage ourselves against all sin,
and to all duty ; and therefore it is good to consider
what that sin is which we should particularly cove
nant against, and what that duty to which we should

104 COMMUNICANT'S COMPANION.

most expressly oblige ourselves. Though the gene
ral covenant suffice to bind conscience, yet a parti
cular article will be of use to remind conscience, and
to make the general engagement the more effectual.
It is good to be particular in our pious resolutions, as
well as in our penitent reflections.

For our assistance herein let us inquire,

1. Wherein have we hitherto missed it most? —
Where we have found ourselves most assaulted by
the subtlety of the tempter, and most exposed by our
own weakness, there we should strengthen our de
fence and double our guard. What is the sin that
has most easily beset me — the well-circumstanced
sin? That is it which I must more particularly
resolve against in the strength of the grace of God.
What is the duty I have most neglected, have been
most backward to, and most careless in? To that I
must most solemnly bind my soul with this bond.

2. Wherein may we have the best opportunity of
glorifying God? — What can I do in my place for
the service of God's honour, and the interests of his
kingdom among men? " The liberal deviseth liberal
things," and so the pious devises pious things, that
he may both engage and excite himself to those libe
ral pious things, in and by this ordinance. What is
the talent I am entrusted with the improvement of?
My Lord's goods I am made steward of. What is
it that is expected from one in my capacity? What
fruit is looked for from me? That is it that I must
especially have an eye to in my covenants with God ;
to that I must bind my soul ; for that I must fetch in
help from heaven, that, having sworn, I may per
form it.

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CHAPTER V.

INSTRUCTIONS FOR RENEWING OUR COVENANT WITH GOD
IN OUR I'REPA RATION FOR THIS ORDINANCE.

I. In what method we must renew our covenant with God. (i.) We
must repent of our sins, by which we have rendered ourselves un
worthy to be taken into covenant : three things to be lamented.
(IT.) We must renounce the devil, the world, and the flesh : open-
ed in three things. (HI.) We must receive Christ as offered to us,
consenting to his grace, and to his government, (iv.) We must
resign, and give up ourselves to God in Christ ; devote ourselves
to his praise, and submit ourselves to his power : in three things,
(v.) We must resolve to abide in it : opened in two things, (vi.)
We must rely on the righteousness and strength of Christ herein :
opened in two things. II. After what manner we must renew
our covenant ; intelligently, considerately, humbly, cheerfully, and
in sincerity.

IT is the wonderful condescension of the God of hea
ven, that he has been pleased to deal with man in
the way of a covenant, that, on the one hand, we
might receive strong consolations from the promises
of the covenant, which are very sweet and precious ;
and, on the other hand, might lie under strong obli
gations from the conditions of the covenant, which,
on this account, have greater cogency in them than
mere precept, that we ourselves have consented to
them, and that we have therein consulted our own
interest and advantage.

The ordinance of the Lord's Supper, being a seal
of the covenant, and the solemn exchanging of the
ratifications of it, it is necessary we make the cove
nant before we pretend to seal it. In this order,
therefore, we must proceed, — first give the hand to
the Lord, and then enter into the sanctuary ; first in
Becret consent to the covenant, and then solemnly
testify that consent: this is like a contract before
marriage. They that " ask the way to Zion, with
their faces thitherward, must join themselves to the
Lord in a perpetual covenant." The covenant is

106 COMMUNICANT'S COMPANION.

mutual, and in vain do we expect the blessings of tho
covenant, if we be not truly willing to come under
the bonds of the covenant. We must "enter into
covenant with the Lord our God, and into his oath;"
else he doth not " establish us this day for a people
unto himself." We are not owned and accepted as
God's people, though we " come before him as his
people come," and sit before him as his people sit, if
we do not in sincerity " avouch the Lord for our
God." In our baptism this was done for us, in the
Lord's Supper we must do it for ourselves, else we
do nothing.

Let us consider then, in what method, and after
what manner, we must manage this great transaction.

I. In what method we must renew our covenant
with God in Christ, and by what steps we must pro
ceed.

(i.) We must repent of our sins, by which we have
rendered ourselves unworthy to be taken into cove
nant with God. Those that would be exalted to this
honour, must first humble themselves. " God layeth
his beams in the waters." The foundations of spirit
ual joy are laid in the waters of penitential tears, there
fore this sealing ordinance sets that before us which
is proper to move our godly sorrow: in it we look on
him whom we have pierced, and if Ave do not mourn
and be not in bitterness for him, surely " our hearts
are as hard as a stone, yea, harder than a piece of
the nether millstone." Those that join themselves
to the Lord, must go weeping to do it : so they did —
" In those days, and in that time, saith the Lord, the
children of Israel shall come, they and the children
of Judah together, going and weeping: they shall go,
and seek the Lord their God. They shall ask the
way to Zion, with their faces thitherward, saying,
Come, and let us join ourselves to the Lord in a per
petual covenant that shall not be forgotten." That
comfort is likely to last, which takes rise from deep
humiliation and contrition of soul for sin. Those
only that go forth weeping, bearing this precious
seed, shall come again rejoicing in God as theirs, and

COMMUNICANT'S COMPANION. 107

bringing the sheaves of covenant blessings and com
forts with them. Let us therefore begin with this :

1. We have reason to bewail our natural estrange
ment from this covenant. When we come to be for
God, we have reason to be affected with sorrow and
shame, that ever we were for any other; that ever
there should have been occasion for our reconcilia
tion to God, which supposes that there has been a
quarrel. Wretch that I am, ever to have been a
stranger, an enemy to the God that made me, at war
with my Creator, and in league with the rebels
against his crown and dignity! 0 the folly, and
wickedness, and misery, of my natural estate ! My
first father an Amorite, and my mother a Hittite,
and myself a transgressor from the womb, alienated
from the life of God, and cast out in my pollution.
Nothing in me lovely, nothing amiable, but a great
deal loathsome and abominable. Such as this was
my nativity, my original.

2. We have reason to bewail our backwardness to
come into this covenant. Well may we be ashamed
to think how long God called, and we refused ; how
oft he stretched forth his hand before we regarded ;
how many offers of mercy we slighted, and against
how many kind invitations we stood out; how long
Christ stood at the door and knocked before we open
ed to him; and how many frivolous excuses we made
to put off this necessary work. What a fool was 1
to stand in iny own light so long ! How ungrateful
to the God of love, who waited to be gracious ! How
justly might I have been for ever excluded from this
covenant, who so long neglected that great salvation !
Wherefore I abhor myself.

3. We have reason to bewail the inconsistency of
our hearts and lives with the terms of this covenant,
since first we professed our consent to it. In many
instances we have dealt foolishly, it is well if we have
not dealt falsely, in the covenant. In our baptism we
were given up to Christ to be his, but we have lived
as if we were our own ; we then put on the Chris
tian livery, but we have done little of the Christian's

108 COMMUNICANT'S COMPANION.

work; we were called by Christ's name to take away
our reproach, but how little have we been under the
conduct and government of the Spirit of Christ!
Since we became capable of acting for ourselves,
perhaps we have oft renewed our covenant with God,
at his table, and upon other occasions; but we have
despised the oath, " in breaking the covenant, when,
io, we had given the hand !" Our performances have
tot answered the engagements we have solemnly
aid ourselves under. Did we not say, and say it
vith the blood of Christ in our hands, that we
would be the faithful servants of the God of heaven?
We did ; and yet instead of serving God, we have
served divers lusts and pleasures, we have made our
selves slaves to the flesh, and drudges to the world ;
and this " hath been our manner from our youth up."
Did we not say, " we would not transgress, we would
not offend any more?" We did; and yet " our trans
gressions are multiplied, and in many things we
offend daily. Did we not say, we would walk more
closely with God, more circumspectly in our conver
sation, we would be better in our closets, better in
our families, better in our callings, every way better ?
We did; and yet we are still vain and careless, and
unprofitable; all those good purposes have been to
little purpose; this is a lamentation, and should be
for a lamentation. Let our hearts be truly broken
for our former breach of covenant with God, and
then the renewing of our covenant will be the reco
very of our peace, and that which was broken shall
be bound up, and made to rejoice.

(n.) We must renounce the devil, the world, and
the flesh, and every thing that stands in opposition
to, or competition with, the God to whom we join
ourselves by covenant. If we will indeed deal sin
cerely in our covenanting with God, and would be
accepted of him therein, our " covenant with death
must be disannulled, and our agreement with hell
must not stand." All these foolish, sinful agree
ments, which were indeed null and void from the
beginning, by which we had alienated ourselves from

COMMUNICANT'S COMPANION. 109

our rightful owner, and put ourselves in possession
of the usurper, must be revoked and cancelled, and
our consent to them drawn back with disdain and
abhorrence. When we take an oath of allegiance to
God in Christ as our rightful king and sovereign,
we must herein abjure the tyranny of the rebellious
and rival powers. " 0 Lord our God, other lords
besides thee have had dominion over us," while sin
has reigned in our mortal bodies, in our immortal
souls, and every lust has been a lord ; but now we
are weary of that heavy yoke, and through God's
grace it shall be so no longer ; for, from henceforth,
" by thee only will we make mention of thy name."

The covenant into which we are to enter is a mar
riage covenant, " thy Maker is to be thy husband,"
and thou art to be betrothed to him; and it is the
ancient and fundamental law of that covenant, that
all other lovers be renounced, all other beloved ones
forsaken ; and the same is the law of this covenant :
" Thou shall not be for another man, so will I also
be for thee." Quitting all others, we must cleave to
the Lord only; lovers and crowned heads will not
endure rivals; on these terms, and no other, we may
covenant with God: " If ye do return unto the Lord
with all your hearts, then put away the strange gods
and Ashtaroth," else it is not a return to God.

1. We must renounce all subjection to Satan's rule
and government. Satan's seat must be overturned
in our hearts, and the Redeemer's throne set up there
upon the ruins of it. We must disclaim the devil's
power over us, cast off that iron yoke, and resolve
to be deceived by him no more, and led captive by
him at his will no more. We must quit the service
of the citizen of that country, and feed his swine no
longer, feed upon his husks no more, that we may
return to our father's house, where there is bread
enough and to spare. We must renounce the treach
erous conduct of the evil spirit, that we may put
ourselves under the guidance of the holy and good
Spirit. All that turn to God, must turn from the
power of Satan: for what communion has Christ

10

110 COMMUNICANT'S COMPANION.

with Belial ? Our covenant with God engages us in
a war with Satan ; for the controversy between them
is such as will by no means allow us to stand neu
tral.

2. We must renounce all compliance with the
Wills and interests of the flesh. The body, though
near and dear to the soul, yet must not be allowed
to have dominion over it. The liberty, sovereignty,
and honour of the immortal spirit, by which we are
allied to the upper world, that world of spirits, must
be asserted, vindicated, and maintained against the
usurpation and encroachments of the body, which is
of the earth earthly, and by which we are allied to
the beasts that perish. The elder too long has served
the younger, the nobler has served the baser; it is
time that the yoke should be broken from off its
neck, and that that part of the man should rule
under Christ, whose right it is. The servants on
horseback must be dismounted, the lusts of the flesh
denied, and its will no longer admitted to give law
to the man: and the princes, who have walked like
servants upon the earth, must be raised from the
dunghill, and made to inherit the throne of glory;
the dictates, I mean, of right reason, guided by reve
lation, and consulting the true interests of the better
part, must have the commanding sway and empire
in us. We must never more make it our chief good
to have the flesh pleased, and the desires of it grati
fied, nor ever make it our chief business to make
provision for the flesh, that we may fulfil the lusts
of it. Away with them, away with them; crucify
them, crucify them; for, like Barabbas, they are
robbers, they are murderers, they are enemies to our
peace. We will not have them to reign over us;
no, no, we know them too well; we have no king
but Jesus.

3. We must renounce all dependence upon this
present world, and conformity to it. If we enter
into a covenant which ensures us a happiness in the
other world, on which we look with a holy concern,
we must disclaim the expectations of happiness in

COMMUNICANT'S COMPANION. Ill

this world, and therefore look upon this with a holy
contempt. God and mammon, God and gain, these
are contrary the one to the other. So that if we
will be found loving God, and cleaving to him, we
must despise the world, and sit loose to it. We
must so far renounce the way of the world, as not to
govern ourselves by it, and take our principles and
measures from it; for we must not be "conformed
to this world," nor " walk according to the course
of it." We must so far renounce the men of the
world, as not to incorporate ourselves with them, nor
choose them for our people ; because, though we are
in the world, we are not of the world, nor have we
received the spirit of the world, but Christ has chosen
and called us out of it. We must so far renounce
the wealth of the world, as not to portion ourselves
out of it, nor lay up our treasure in it; nor to take
up with the things of this world, as our good things,
as our consolation, as our reward, as the penny we
agree for. For in God's favour is our life, and not
in the smiles of this world. The Lord make us cor
dial in thus renouncing these competitors, that we
may be found sincere in covenanting with God in
Christ!

(in.) We must receive the Lord Jesus Christ, as
he is offered to us in the gospel. In renewing our
covenants with God, it is not enough to enter our
dissent from the world and the flesh, and to shake
off Satan's yoke, but we must enter our consent to
Christ, and take upon us his yoke. In the everlast
ing gospel, both as it is written in the Scripture,
and as it is sealed in this sacrament, salvation by
Christ, that great salvation, is fairly tendered to us
who need it, and are undone for ever without it. We
then come into covenant with God, when we accept
of this salvation, with an entire complacency and con
fidence in those methods which infinite wisdom has
taken, of reconciling a guilty and obnoxious world
to himself by the mediation of his own Son, and a
cheerful compliance with those methods for ourseives
and our own salvation.- -Lord, I take tliee ai thy

112 COMMUNICANT'S COMPANION.

word : be it unto thy servant according to that word,
which is so well ordered in all things, and so sure !

We must accept the salvation in Christ's way, and
upon his terms, else our acceptance is not accepted.

By a hearty consent to the grace of Christ, we must
accept the salvation in his own way, in such a way
as for ever excludes boasting, humbles man to the
dust, and will admit no flesh to glory in his presence ;
such a way as, though it leaves the blood of them
that perish upon their own heads, yet lays all the
crowns of them that are saved at the feet of free
grace. This method we must approve of, and love
this salvation; not going about to establish our own
righteousness, as if, by pleading not guilty, we could
answer the demands of the covenant of innocency,
and so be justified and saved by it, — but submit
ting " to the righteousness of God by faith." All
the concerns that lie between us and God, we must
put into the hands of the Lord Jesus, as the great
Mediator, the great manager; we must be content
to be nothing, that the Lord alone may be exalted,
and Christ may be all in all. God hath declared
more than once by a voice from heaven, " This is
my beloved Son, in whom I am well pleased." To
consent to Christ's grace, and accept of salvation in
his way, is to echo back that solemn declaration, —
This is my beloved Saviour in whom I am well
pleased: the Lord be well pleased with me in him;
for out of him I can expect no favour.

By a hearty consent to the government of Christ,
we must accept the salvation on his own terms.
When we receive Christ, we must receive an entire
Christ; for, "is Christ divided?" — a Christ to sanc
tify and rule us, as well as a Christ to justify and
save us; for he is a priest upon his throne, and the
council of peace is between them both. What God has
joined together, let us not think to put asunder. He
saves his people from their sins, not in their sins ; and
is the author of eternal redemption to those only that
obey him. That very " grace of God which bringeth
salvation, tcachctli us to deny ungodliness, and world-

COMMUNICANT'S COMPANION. 113

»y and fleshly lusts, and to live soberly, righteously,
and godly in this world." Life and peace are to be
had on these terms, and on no other; and are we
willing to come up to these terms? Will we receive
Christ and his law, as well as Christ and his love?
Christ and his cross, as well as Christ and his crown?
Lord, I will, saith the believing soul; Lord, I do.
" My beloved is mine, and I am his," to all the in
tents and purposes of the covenant.

(iv.) We must resign and give up ourselves to
God in Christ. — God in the covenant makes over
not only his gifts and favours, but himself to us: "I
will be to them a God." What he is in himself, he
will be to us, a God all-sufficient: so we in the cove
nant must offer up, not only our services, but our
selves; our own selves, body, soul, and spirit, to God
the Father, Son, and Holy Ghost, according to the
obligations of our baptism, as those that are bound
to be to him a people. This surrender is to be solemn
ly made at the Lord's table, and sealed there ; it must
therefore be prepared and made ready before. Let
us see to it, that it be carefully drawn up without ex
ception or limitation, and the heart examined, whe
ther a free and full consent be given to it. We must
G«-st give our own selves unto the Lord, and I know not
I low we can dispose of ourselves better. By the
monies of God, which are inviting, and very encour
aging, we must be wrought upon to present our bo
dies and souls to God a living sacrifice of acknow
ledgment, not a dying sacrifice of atonement; which,
if It be holy, shall be acceptable, and it is our reason
able service. Thus he that covenants with God, is
directed to say, " I am the Lord's," and for the great
er solemnity of the transaction, to subscribe with his
hand unto the Lord. Not that we do, or can here
by transfer or convey to God any right to us which
He had not before. He is our absolute Lord and
owner, and has an incontestable sovereignty over us
and propriety in us, as he is our Creator, Preserver,
Benefactor, and Redeemer ; but hereby we recognize
and acknowledge his right to us. We are his already
10*

114 COMMUNICANT'S COMPANION.

by obligation, more his than our own ; but, that we
may have the benefit and comfort of being so, we
must be his by our own consent. More particularly,
1. To resign ourselves to God, is to "dedicate and
devote ourselves to his praise." It is not enough to
call ourselves by his name, and associate ourselves
with those that do so, to take away our reproach ;
but we must consecrate ourselves to his name, as
living temples. It is a gift, a gift to God; all I am,
all I have, all I can do is so; it is a dedicated thing,
which it is sacrilege to alienate. All the powers and
faculties of our souls, all the parts and members of
our bodies, we must, as those that are alive from the
dead, freely yield unto God as instruments of right
eousness, to be used and employed in his service for
his glory. All our endowments, all our attainments,
all those things we call accomplishments, must be
accounted as talents, which we must trade with for
his honour. All being of him and from him, all must
be to him and for him. Our tongues must not be
our own, but his, in nothing to offend him, but to
speak his praise, and plead his cause, as there is occa
sion. Our time not our own, but as a servant's time,
to be spent according to our Master's directions, and
some way or other to our Master's glory, every day
being in this sense our Lord's day. Our estates not our
own, to be spent or spared by the direction of our
lusts, but to be used as God directs: " God must be
honoured with our substance," — " and our merchan
dise and our hire must be holiness to the Lord." Our
interest not our own, with it to seek our own glory,
but to be improved in seeking and serving God's
glory; that is, God's glory must be fi,xed and aimed
at, as our highest and ultimate end, in all the care we
take about our employments, and all the comforts we
take in our enjoyments. " As good stewards of the
manifold grace of God," we must have this still in
our eye, " that God in all things may be glorified
through Jesus Christ." By this pious intention com
mon actions must be sanctified, and done " after a
godly sort." Our giving up ourselves to be to God a

COMMUNICANT'S COMPANION. 115

people, is thus explained: it is "to be to him for a
name, and for a praise, and for a glory."

2. To resign ourselves to God, " is to subject ana
submit ourselves to his power;" to the sanctifying
power of his Spirit, the commanding power of his
law, arid the disposing power of his providence.
Such as tliis is the subjection to which we must con
sent, and it has in it so much of privilege and ad
vantage, as well as duty and service, that we have
no reason to stumble at it.

(1.) We must submit ourselves to the sanctifying
power of God's Spirit. — We must lay our souls as
soft wax under this seal, to receive the impressions
of it; as white paper under this pen, that it may
write the law there. Whereas we have resisted
the Holy Ghost, quenched his motions, and striven
against him when he has been striving with us, we
must now yield ourselves to be led and influenced
by him, with full purpose of heart in every thing to
follow his conduct, and comply with him. When
Christ in his gospel breathes on us, saying, " Receive
ye the Holy Ghost," my heart must answer, " Lord,
I receive him," I bid him welcome into my heart;
though he comes as a spirit of judgment, and a spirit
of burning, as a refiner's fire, and fuller's soap, yet,
" blessed is he that cometh in the name of the Lord."
Let him come and mortify my lusts and corruptions,
I do not desire that any of them should be spared,
let them die, let them die by the sword of the Spirit,
Agag himself not excepted, though he comes deli
cately. Let every thought within me, even the
inward thought, " be brought into captivity to the
obedience of Christ." Let the blessed Spirit do his
whole work in me, and fulfil it with an almighty
power.

(2.) We must submit ourselves to the commanding
power of God's law. The law, as it is in the hand
of the Mediator, is God's instrument of government;
if I yield myself to him as a subject, I must in every
tiling be observant of, and obedient to, that law : and
now I covenant to be so, in all my ways to walk ac-

116 COMMUNICANT'S COMPANION.

cording to that rule; all my thoughts and affections,
all my words and actions, shall be under the direc
tion of the divine law, and subject to its check antf
restraint. God's judgments will I lay before me,
and have respect to all his commandments; by them
I will always be ruled, overruled. " Let the word
of the Lord come," as a good man once said, " and
if I had six hundred necks, I would bow them all
to the authority of it." Whatever appears to me to
be my duty, by the grace of God, I will do it, how
much soever it interfere with my secular interest;
whatever appears to me to be a sin, by the grace of
God I will avoid it, and refrain from it, how strong
soever my corrupt inclination may be to it : " All
that the Lord shall say to me, I will do, and will be
obedient."

(3.) We must submit ourselves to the disposing
power of God's providence. This must be the rule
of our patience and passive obedience, as the former
of our practice and active obedience. All my affairs
relating to this life, I cheerfully submit to the divine
disposal ; let them be directed and determined as in
finite wisdom sees fit, and I will acquiesce. Let the
Lord save my soul, and then as to every thing else,
" let him do with me and mine as seemeth good unto
him." . I will never find fault with any thing that
God does. " Not as I will, but as thou wilt." I
know I have no wisdom of my own; I am a fool,
if I lean to my own understanding; and therefore I
will have no will of my own: " Father, thy will be
done." The health of my body, the success of my
calling, the prosperity of my estate, the agreeableness
of my family, the continuance of my comforts, and
the issue of any particular concern my heart is upon,
I leave in the hands of my heavenly Father, who
knows what is good for me, better than I do for my
self. If in any of these I be crossed, by the grace of
God I will submit without murmuring or disputing.
All is well that God does, and therefore welcome the
will of God in every event; while he is mine and I
am his, nothing shall come amiss to me.

COMMUNICANT'S COMPANION. 117

(v.) We must resolve to abide by it as long as we
live, and to live up to it. In our covenanting with
God, there must be, not only a present consent — Lord,
I do take thee for mine, I do give up myself to thee,
to be thine, — but this must be ripened into a resolu
tion for the future, " with purpose of heart to cleave
unto the Lord." We must lay hold on wisdom, so
as to retain it ; and choose the way of truth, so as to
stick to it. " The nail in the holy place must be
well clenched, that it may be a nail in a sure place."
Many a pang of good affections, and many a hopeful
turn of good inclinations, comes to nothing for want
of resolution. It is said of Rehoboam, that he " did
evil, because he prepared not, or he fixed not, his
heart ;" so the word is in the margin, " to seek the
Lord." The heart that is unfixed, is unprepared.
Joshua took pains with the people, to bring them up
to that noble resolution, " Nay, but we will serve
the Lord." And we should not be content till we
are also in like manner resolved, and firmly fixed,
for God and duty, for Christ and heaven. This is
the preparation of the gospel of peace, wherewith
our feet must be shod.

Let us inquire what that resolution is, to which,
in an entire dependence upon the grace of Christ, we
should come up, in our covenanting with God.

1. We must come up to such a settled resolution
as does not reserve a power of revocation for our
selves. The covenant is in itself a perpetual cove
nant, and as such we must consent to it ; not as ser
vants hire themselves, for a year, or to be free at
a quarter's warning; not as apprentices bind them
selves, for seven years, to be discharged at the expi
ring of that term; but it must be a covenant for life.
a covenant for eternity, a covenant never to be for
gotten; and in this even beyond the marriage-cove
nant, for that is made with this proviso, " Till death
us do part:" but death itself must not part us and
Christ. Our covenant must be made like that ser
vant's, who loved his master, and would not go out
free; our ears must be nailed to God's door-post, and

118 COMMUNICANT'S COMPANION.

we must resolve to serve him for ever. A power of
revocation reserved, is a disannulling of the covenant.
It is no bargain, if it be not for a perpetuity, and if we
consent not to put it past recal.

Let not those that are young, and under tutors
and governors, think to discharge themselves of those
obligations, when they come to be of age, and to put
them off with their childish things; no, you must
resolve to adhere to it, as Moses did, when you come
to years. As children are not too little, so grown
people are not too big, to be religious. You must
resolve to live under the bonds of this covenant,
when you come to live of yourselves, to be at your
own disposal, and to launch out never so far into
this world. Your greatest engagements in care and
business, cannot disengage you from these. What
ever state of life you are called to, you must resolve
to take your religion with you into it.

Let not those who are in the midst of their days
think it possible or desirable to outlive the binding
force of this covenant. If now we set out in the
way we should go, it must be with a resolution, if
we live to be old, how wise and honourable soever
old age be, yet then we " will not depart from it;'7
as knowing that the hoary hairs are then only " a
crown of glory, when they are found," as having
been long before fixed, " in the way of righteous
ness."

2. We must come up to such a strong resolution as
will not yield to the power of temptation from the
enemy. When we engage ourselves 'for God, we
engage ourselves against Satan, and must expect his
utmost efforts to oppose us in our way, and to draw
us out of it. Against these designs we must there
fore arm ourselves, resolving to stand in the evil day,
and having done all in God's name, to stand our
ground, saying to all that which would either divert
or deter us from prosecuting the choice we have
made, as Ruth did to Naomi, when she was stead
fastly resolved: — Entreat me not to leave Christ, or
turn from following after him: for whither he goes, I

COMMUNICANT'S COMPANION. 119

xvill follow him, though it be to banishment ; where
lie lodges, I will lodge with him, though it be in a
prison; for death itself shall never part us.

We must resolve, by God's grace, never to be so
elevated or enamoured with the smiles of the world,
as by them to be allured from the paths of serious
godliness ; for our religion will be both the safety and
honour of a prosperous condition, and will sanctify
and sweeten all the comforts of it to us.

And we must in like manner resolve never to be
so discouraged and disheartened by the frowns of the
world, as by the force of them to be robbed of our
joy in God, or by the fear of them to be driven from
our duty to God. We must come to Christ with a
steady resolution to abide by him in all conditions:
" Lord, I will follow thee whithersoever thou goest.
Though I should die with thee, yet will I not deny
thee. None of these things move me."

(vi.) We must rely upon the righteousness and
strength of our Lord Jesus Christ in all this. — Christ
is the Mediator of this peace, and the guarantee
of it, the surety of this better covenant, that blessed
days-man, who has laid his hand upon us both,
who has so undertaken for God, that " in him all
God's promises to us, are yea and amen;" and unless
he undertakes for us too, how can our promises to
God have any strength or stability in them? When,
therefore, we enter into covenant with God, our eye
must be to Christ, the Alpha and Omega of that
covenant. When God had " sworn by himself, that
unto him every knee should bow, and every tongue
should swear," immediately it follows: " Surely shall
one say," every one that vows and swears to God,
"in the Lord have I righteousness and strength;"
in the Lord Jesus is all my sufficiency for the doing
of this well. In making and renewing our covenant
with God, we must take instructions from that of
David: " I will go in the strength of the Lord God;
I will make mention of thy righteousness, even of
thine only."

1. We must depend upon the strength of the Lord

120 COMMUNICANT'S COMPANION.

for assistance, and for the working of all our works
in us and for us. In that strength we must go, go
forth, and go on, as those that know we can do noth
ing that is good of ourselves; our own hands are not
sufficient for us, but we can " do all things through
Christ strengthening us." Our work then goes on,
and then only, when we are " strengthened with all
might by his Spirit." This way we must look for
spiritual strength, as Nehemiah did : "Now, therefore,
0 God, strengthen my hands." On this strength we
must stay ourselves, in this strength we must engage
ourselves, and put forth ourselves, and with it we
must encourage ourselves.

We cannot keep this covenant when it is made,
nor make it at all, but in the strength of Christ.
Nature, corrupt nature, inclines to the world and the
flesh, and cleaves to them ; without the influences of
special grace, we should never move towards God,
much less resolve for him; we cannot do it well, but
in Christ's strength, and in a dependence upon that.
If, like Peter, we venture on our own sufficiency,
and use those forms of speech which import a reli
ance on the divine grace, only as words of course,
and do not by faith trust to that grace, and derive
from it, we forfeit the aids of it, our covenant is
rejected as presumptuous, and shall not avail us.
Promises made in our own strength betray us, and
do not help us, like the house built on the sand.
We cannot keep this covenant, when it is made, but
in the strength of Christ: for we stand no longer
than he by his grace upholds us; we go no further
than he by his grace, not only leads us, but carries
us. His promises to us are our security, not ours to
him; from his fulness, therefore, we must expect to
receive grace for grace : for it is not in ourselves, nor
is it to be had any where but in him.

We then that are principals in t\ <> bond, knowing
ourselves insolvent, must put him in as surety for us.
He is willing to stand, and without him our bond
will not be taken. We are too well known to be
trusted ; for all men are liars, and the heart is deceit-

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ful above all things. Go to Christ, therefore, with
that address — " Be surety for thy servant for good."
" I am oppressed, undertake for me."

2. We must depend on the righteousness of Christ,
making mention of that, even of that only, for ac
ceptance with God in our covenanting with him: we
have nothing in us to recommend us to God's favour,
no righteousness of our own wherein to appear be
fore him; we have by sin not only forfeited all the
blessings of the covenant, but incapacitated ourselves
for admission into it. By sacrifice therefore, by a
sacrifice of atonement, sufficient to expiate our guilt,
and satisfy the demands of injured justice, we must
make a covenant with God; and there is none such
but that one offering by which Christ has " perfected
forever them which are sanctified;" that is, the blood
of the covenant, which must be sprinkled upon our
consciences, when we join ourselves to the Lord.
That everlasting righteousness, which Messiah the
prince hath brought in, must be the cover of our spi
ritual nakedness, our wedding-garment to adorn our
nuptials, and the foundation on which we must build
all our hopes, to find favour in the sight of God.

I shall not here draw up a form of covenanting
with God, both because such may be found drawn
up by far better hands than mine, as Mr. Baxter, Mr.
Alleine, and others, and because a judicious Chris
tian may, out of the foregoing heads, easily draw up
one for himself.

II. After what manner we must renew our cove
nant with God, that we may therein please God, and
experience the good effect of it on our souls.

1. We must do it intelligently. — Blind promises
will produce lame performances, and can. never be
acceptable to the seeing God: ignorance is not the
mother of this devotion. Satan indeed puts out men's
eyes, and so brings them into bondage to him, and
leads them blindfold; for he is a thief and a robber,
that comes not in by the door, but climbeth up some
other way : and therefore to him we must not open.
But the grace of God takes the regular way of dealing
11

122 COMMUNICANT'S COMPANION.

with reasonable creatures, — opening the understand
ing first, and then bowing the will : this is entering
in by the door, as the shepherd of the sheep does.
In this method, therefore, we must see that the work
be done. We must first acquaint ourselves with the
tenor of the covenant, and then consent to the terms
of it. Moses read the book of the covenant in the
audience of the people, and then sprinkled upon them
the blood of the covenant. And we must take the
same method : first peruse the articles, and then sign
them. That faith which is without knowledge, is
not the faith of God's elect.

2. We must do it considerately. We need not
take time to consider whether we should do it or
not ; the matter is too plain to bear that debate ; but
we must seriously consider what we do, when we go
about it. Let it be done with a solemn pause, such
as Moses put Israel upon, when he said, " Ye stand
this day all of you before the Lord your God, that
thou shouldest enter into covenant with the Lord
thy God, and into his oath." Consider how weighty
the transaction is; that it may be managed with due
seriousness : and of what consequence it is that it be
done well; for it is to be hoped, if it be once well
done, it is done for ever. We must sit down and
count the cost, consider the restraints this covenant
will put upon the flesh, the loss and expense we may
sustain by our adherence to it, the hazards we run,
and the difficulties we must reckon upon, if we will
be faithful unto death — and in the view of these, con
sent to the covenant, that hereafter, when tribulation
and persecution arise because of the word, we may
not say, This was what we did not think of. Do it
deliberately therefore, and then it will not be easily
undone. The rule in vowing is, " Be not rash with
thy mouth, neither let thy heart be hasty to utter
any thing .before God." It is the character of the
virtuous woman, that " she considers a field and buys
it." And it hath been thought a dictate of prudence,
though it seem a paradox, — "Take time, and you
will have done the sooner." Many that, without

COMMUNICANT'S COMPANION. 123

consideration, have pnt on a profession, when the
wind hath turned, have in like manner, without con
sideration, thrown it off again. Light come, light go.
Those, therefore, that herein would prove themselves
honest, must prove themselves wise.

3. We must do it humbly. — When we come to
covenant with God, we must remember what we are,
and who he is with whom we have to do, that the
familiarity to which we are graciously admitted, may
not, beget a contempt of God, or a conceit of our
selves; but rather, the more God is pleased to exalt
us, and condescend to us, the more we must honour
him, and abase ourselves. " Abraham fell on his
face," in a deep sense of his own unworthiness,
when God said, " I will make my covenant between
me and thee," and began to talk with him concerning
it. And afterwards, when he was admitted into an
intimate communion with God, pursuant to that co
venant, he drew near as one that knew his distance,
expressing himself with wonder at the favour done
him : " Behold, now I have taken upon me to speak
unto the Lord, who am but dust and ashes." When
the covenant of royalty was confirmed to David, and
" God regarded him according to the estate of a
man of high degree," he sits down as one astonished
at the honour conferred upon him, and hurnbly ex
presses himself thus — "Who am I, 0 Lord God,
and what is mine house, that thou hast brought me
hitherto?" Thus must we cast ourselves down at
the footstool of God's throne, if we would be taken
up into the embraces of his love. He that humbles
himself, shall be exalted.

4. We must do it cheerfully: for nere, in a special
manner God loves a cheerful giver, and is pleased
with that which is done, not of constraint, but wil
lingly. In our covenanting with God, we must not
be actuated by a spirit of fear, but by a spirit of
adoption, a spirit of power and love, and a sound
mind. We must join ourselves to the Lord, not only
because it is our duty, and that which we arc bound
to, but because it is our interest, and that by which

124 COMMUNICANT'S COMPANION.

we shall be unspeakably gamers, — not with reluct
ance and regret, and with a half consent extorted
from us, but with an entire satisfaction, and the full
consent of a free spirit. Let it be a pleasure to us
to think of our interest in God as ours, and our en
gagement to him as his; a pleasure to us to think of
the bonds of the covenant, as well as of the blessings
of the covenant. Much of our communion with God
(which is so much the delight of all that are sancti
fied) is kept up by the frequent recognition of our
covenant with him, which we should make as those
that like their choice too well to change; and as the
men of Judah did, when " they sware unto the Lord
with a loud voice, and with shouting and with trum
pets, and all Judah rejoiced at the oath; for they had
sworn with all their heart, and sought him with their
whole desire." Christ's soldiers must be volunteers,
not pressed men; and we must repeat our consent to
him with such joy and triumph as appears in that of
the spouse, " This is my beloved, and this is my
friend."

5. We must do it in sincerity. — This is the chief
thing required in every thing wherein we have to do
with God: "Behold, he desires truth in the inward
parts." When God took Abraham into covenant with
himself, this was the charge he gave him, " Walk
before me and be thou perfect," that is, upright;
for uprightness is our gospel perfection. Writing the
covenant, and subscribing it, signing and sealing it,
may be proper expressions of seriousness and resolu
tion in the transaction, and of use to us in the review ;
but, if herein we " lie unto God with our mouth, and
flatter him with our tongue," as Israel did, though
we may put a cheat upon ourselves and others, yet
we cannot impose upon him : " Be not deceived, God
is not mocked." If we only give the hand unto the
Lord, and do not give our hearts to him, whatever
our pretensions, professions, and present pangs of de
votion may be, we are but as sounding brass, and a
.inkling cymbal. What will it avail us to say, we
covenant with God, if we still keep our league with

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the world and the flesh, and have a secret antipathy
to serious godliness? Dissembled piety is no disguise
before God, but is hated as double iniquity. It is
certain thou hast no part or lot in the matter, what -
ever thou mayest claim, if thy heart be not right in
the sight of God. I know no religion but sincerity ;
our vows to God are nothing, if they be not bonds
upon the soul.

CHAPTER VI.

HELPS FOR MEDITATION AND PRAYER IN OUR PREPARA
TION FOR THIS ORDINANCE.

I. Of meditation, opened in general. It is thought engaged, and
thought inflamed. Particularly meditate, (i.) On the sinfulness and
misery of man's fallen state. (11.) The glory of God's attributes
in man's redemption, (in.) The person of the Redeemer and his
undertakings. (iv.) His sufferings. (v.) His present glories,
(vi.) The riches of the new covenant, (vn.) The communion of
saints, and, (vin.) The happiness of heaven. All these enlarged
upon. II. Of prayer ; why we must pray before the sacrament,
and what we must pray for ; four things to be prayed for.

MEDITATION and prayer are the daily exercise and
delight of a devout and pious soul. In meditation
we converse with ourselves; in prayer we converse
with God. And what converse can we desire more
agreeable and more advantageous? They who are
frequent and serious in these holy duties at other
times, will find them the easier and the sweeter on
this occasion; the friends we are much with, we are
most free with. But if at other times, we be not so
close and constant to them as we should be, we have
the more need to take pains with our own hearts,
that we may effectually engage them in these ser
vices, when we approach the ordinance of the Lord's
Supper.

Enter into thy closet, therefore, and shut the door
of that against diversions from without : be not shy
11*

126 COMMUNICANT'S COMPANION.

of being alone. The power of godliness withers and
declines, if secret devotion be either neglected, or
negligently performed. Enter into thy heart also,
and do what thou canst to shut the door of that
against distraction from within. Compose thyself
for the business, and summon all that is within thee
to attend on it: separate thyself from the world, and
thoughts of it; leave all its cares at the bottom of the
hill, as Abraham did his servants, when he was going
up into the mount to worship God, and then set thy
self about thy work: gird up thy loins, and trim thy
lamp. Up and be doing, and the Lord, be with thee.

I. We must set ourselves to meditate on that which
is most proper for the confirming of our faith, and
the kindling of pious and devout affections in us.
Good thoughts should be often in our minds, and wel
come there ; so should our souls often breathe towards
God in pious ejaculations that are short and sudden.
But as good prayers, so good thoughts must some
times be set and solemn : morning and evening they
must be so, on the Lord's day also, and before the
Lord's Supper.

Meditation is thought engaged, and thought in
flamed.

It is thought engaged. — In it the heart fastens
upon, and fixes to a select and certain subject with
an endeavour to dwell and enlarge upon it ; not mat
ters of doubtful disputation, or small concern, but
those things that are of greatest certainty and mo
ment. And since few of the ordinary sort of Chris
tians can be supposed to have such a treasury of
knowledge, such a fruitfulness of invention, and so
great a compass and readiness of thought, as to be
able to discourse with themselves, for any time, upon
any one subject so closely, methodically, and perti-
rjently as one would wish, it may be advisable, either
to fasten upon some portion of Scripture, and to read
that over and over, with a closeness of observation
and application, or to recollect some profitable sermon
lately heard, and think that over ; or to make use of
some books of pious meditations or practical dis-

COMMUNICANT'S COMPANION. 127

courses, (of which, blessed be God, we have great
plenty and variety,) and not only read them, but des
cant and enlarge upon them in our minds, still giving
liberty to our own thoughts to expatiate, as they are
able ; but, borrowing help from what we read, to re
duce them when they wander, refresh them when
they tire, and to furnish them with matter when they
are barren. In the choice of helps for this work,
wisdom and experience are profitable to direct, and
no rule can be given to fit all capacities and all cases;
the end may be attained by different methods.

It is thought inflamed. — To meditate, is not only
to think seriously of divine things, but to think of
them with concern and suitable affection. " While
we are thus musing, the fire must burn." When
the heart meditates terror, the terrors of the Lord, it
must be with a holy fear; when we contemplate the
beauty of the Lord, his bounty, and his benignity,
which is better than life, we must do it with a holy
complacency, solacing ourselves in the Lord our God.
The design of meditation is to improve our know
ledge, and to affect ourselves with those things with
which we have acquainted ourselves, that those im
pressions of them upon our souls may be deep and
durable, and that, by " beholding the glory of the
Lord, we may be changed into the same image."

Serious meditation before a sacrament will be of
great use to us, to make those things familiar to us,
with which in that ordinance we are to be conver
sant : that good thoughts may not be to seek when
we are there, it is our wisdom to prepare them, and
lay them ready before hand. Frequent acts confirm
a habit, and pious dispositions are greatly helped
by pious meditations. Christian graces will be the
better exercised in the ordinance when they are thus
trained and disciplined, and drawn out in our f repa
ration for it.

For our assistance herein, I shall mention some
few of those things which may most properly bo
pitched upon for the subject of our meditations be
fore a sacrament : I say, before a sacrament ; because

128 COMMUNICANT'S COMPANION.

though tliis be calculated here for the sacrament of
the Lord's Supper, yet it may equally serve us in
our preparations for the other sacrament, both that
we may profit by the public administration of it, and
especially that we may, in an acceptable manner,
present our children to it; for which service we have
as much need carefully to prepare ourselves as for
this. As we must in faith join ourselves to the Lord,
so we must in faith dedicate our children to him.

That our hearts, then, may be raised and quicken
ed, and prepared for communion with Christ at his
table,

(i.) Let us set ourselves to think of the sinfulness
and misery of man's fallen state. That we may be
taught to value our recovery and restoration by the
grace of the second Adam, let us take a full and dis
tinct view of our ruin by the sin of the first Adam.
Come and see what desolations it has made upon
the earth, and how it has turned the world into a
wilderness. " How is the gold become dim, and
the most fine gold changed!" What wretched work
did sin make! What a black and horrid train of
fatal consequences attended its entrance into the
world !

Come, my soul, and see how the nature of man is
corrupted and vitiated, and lamentably degenerated
from its primitive purity and rectitude; — God's image
defaced and lost, and Satan's image stamped instead
of it ; — the understanding blind, and unapt to admit
the rays of the divine light: the will stubborn, and
unapt to comply with the dictates of the divine law ;
the affections carnal, and unapt to receive the impres
sions of the divine love. Come, my soul, and lament
the change, for thou thyself feelest from it, and shar-
est in the sad effects of it; for a nature thus tainted,
thus depraved, I brought into the world with me,
and carry about with me to this day sad remainders
of its corruption. It was a nature by creation, little
lower than that of angels, but become by sin, much
baser than that of brutes. It was like the Nazarites,
" purer than snow, whiter than milk, more ruddy

COMMUNICANT'S COMPANION. 129

man the rubies, and its polishing was of sapphires;
but now its visage is blacker than a coal." Never
was beauty so deformed, never was strength so weak
ened, never was a healthful constitution so spoiled,
never was honour so laid in the dust. How is the
faithful city become a harlot! Man's nature was
planted a choice vine, wholly a right seed; but, alas,
it is become " the degenerate plant of a strange vine."
I find in myself by sad experience, I am naturally
prone to that which is evil, and backward to that
which is good. Foolishness is daily breaking out in
my life, and by that I perceive it is bound up in my
heart : for these things I blush and am ashamed ; for
these things I tremble and am afraid; "for these
things I weep, mine eye, mine eye runs down with
tears."

Come, my soul, and see how miserable fallen man
is : see him excluded from God's favour, expelled the
garden of the Lord, and forbidden to meddle with the
tree of life; see how odious he is become to God's
holiness, and obnoxious to his justice, and by nature
a child of wrath. See how calamitous the state of
human life is; with what troops of diseases, disasters,
and deaths, in the most horrid and frightful shapes,
man is compassed about. Lord, " how are they in
creased that trouble him!"

See him attacked on every side by the malignant
powers of darkness that seek to destroy; see him.
sentenced for sin to utter darkness, to the devouring
fire, to the everlasting burning. " How art thou
fallen, 0 Lucifer, son of the morning!" 0 what a
gulf of misery is man sunk into by sin ! Separated
from all good to all evil; and his condition in himself
helpless and hopeless. A deplorable case ! And it
is my case by nature: I am of this guilty, exposed,
condemned race; undone, undone forever; as miser
able as the curse of heaven, and the flames of hell
can make me, if infinite mercy do not interpose.
And shall not this affect me? Shall not this afflict
me? Shall not these thoughts beget in me a hatred
of sin, that evil, that only evil? Shall I ever be

130 COMMUNICANT'S COMPANION.

reconciled to that which has done so much mischief?
Shall I not be quickened hereby to flee to Christ, in
whom alone help and salvation is to be had? Is this
thy condition, 0 my soul, thine by nature ? And is
there a door of hope opened thee by grace ? " Up,
then, get thee out of this Sodom; escape for thy life,
look not behind thee, stay not in all the plain, escape
to the mountain," the mountain of holiness, lest thou
be consumed.

(n.) Let us set ourselves to think of " the glory
of the divine attributes, shining forth in the work
of our redemption and salvation." Here is a bright
and noble subject, the contemplation and wonder of
angels and blessed spirits above, and in the admiring
view of which, eternity itself will be short enough to
be spent.

Come, then, 0 my soul, come and think of the
kindness and love of God our Saviour, his good-will
to man, which designed our redemption, the spring
and first wheel of that work of wonder. Herein is
love. Though God was happy from eternity before
man had a being, and would have been happy to
eternity, if man had never been, or had been miser
able ; though man's nature was mean and despica
ble ; though his crimes were heinous and detestable ;
though by his disobedience he had forfeited the pro
tection of a prince ; though by his ingratitude he had
forfeited the kindness of a friend ; and though by his
perfidiousness he had forfeited the benefits of a cove
nant ; yet the tender mercies of our God moved for
his relief. Come and see a world of apostate angels
passed by, and left to perish, no Redeemer, no Sa
viour provided for them ; but fallen men pitied and
helped, though angels had been more honourable,
and would have been more serviceable.

Come and think of God's patience and forbear
ance exercised towards man: "the long-suffering of
our Lord is salvation." Think how much he bears,
and how long, with the world, with me, though most
provoking. This patience left room for the salva
tion, and gives hopes of it. " If the Lord had been

COMMUNICANT'S COMPANION. 131

pleased to kill us," he would have done it before
n:>w.

Come, and think especially of the wisdom of God
which is so gloriously displayed in the contrivance of
the work of our redemption. Here is the wisdom
of God " in a mystery, even the hidden wisdom
which God ordained before the world for our glory."
Think of the measures God has taken, the means
he has devised, that the banished might not for ever
be expelled from him. Think with wonder how all
the divine attributes are by the method pitched upon,
secured from damage and reproach, so that one is not
glorified by the diminution of the lustre of another.
When sin had brought things to that strait, that one
would think either God's justice, truth, and holiness,
must be eclipsed or clouded, or man's happiness must
be for ever lost; infinite wisdom finds out an expe
dient for the securing both of God's honour, and of
man's happiness. It is now no disparagement at
all to God's justice to pardon sin, nor to his holiness
to be reconciled to sinners ; for by the death of Christ
justice is satisfied, and by the Spirit of Christ sinners
are sanctified. " Mercy and truth here meet together,
behold righteousness and peace kiss each other." Be
astonished, 0 heavens, at this, and wonder, 0 earth.
And thou, my soul, that owest all thy joys, and all
thy hopes to this contrivance, despairing to find the
bottom of this unfathomable fountain of life, sit down
at the brink and adore the depth ! " 0 the depth of
the wisdom and knowledge of God!"

(in.) Let us set ourselves to think of the "person
of the Redeemer, and his glorious undertaking of the
work of our salvation." Come, my soul, and think
of Christ, who thought of thee : think of him as the
eternal Son of God, " the brightness of his Father's
glory, and the express image of his person," who lay
in his bosom from all eternity, and had an infinite
joy and glory with him before the worlds were, and
in whom dwells all the fulness of the Godhead; the
eternal wisdom, the eternal Word, that has life in
himself, and is one with the Father, and who thought

132 COMMUNICANT'S COMPANION.

it no robbery to be equal with God. He is thy Lord
0 my soul, and worship thou him.

Think of him as the Former of all things, with
out whom was not any thing made that was made.
" Thrones and dominions, principalities and powers,
all things were created by him, and for him, and he
is before all things, and by him all things consist."
Let this engage my veneration for him, let this en
courage my faith and hope in him. If I have my
being from him, I must consecrate my being to him,
and may expect my bliss in him.

Think of him as Emanuel, the Word incarnate,
" God manifested in the flesh," clothed with our
nature, taking part of flesh and blood, that for us in
our nature he might satisfy the justice of God whom
we had offended, and break the power of Satan, by
whom we were enslaved. Come, my soul, and with
an eye of faith, behold the beauties, the transcendent,
unparalleled beauties, of the Redeemer. See him,
" white and ruddy, fairer than the children of men,"
perfectly pure and spotless, wise and holy, kind and
good ; who has the infinite mercies of a God, and
withal, the experimental compassions of a man that
has been " touched with the feeling of our infirmi
ties." See him by faith, as John saw him in a vision.
See him and admire him, as one that in all things
has the pre-eminence ; none like him, nor any to be
compared with him.

Think of him as the undertaker of our redemption,
the redemption of the soul, which was so precious,
that otherwise it must have ceased for ever. When
the sealed book of God's counsels concerning man's
redemption was produced, " none in heaven or earth
was found worthy to open that book, or to look there
on." When sacrifice and offering for sin would not
do, and the blood of bulls and of goats had been
tried in vain, and found ineffectual, then said he,
" Lo, I come ; this ruin shall be under my hands :"
alluding to Isa. hi. 6. Come, my soul, and see help
laid upon one that is mighty ; one chosen out of the
people, and every way qualified for the undertaking,

COMMUNICANT'S COMPANION. 133

able to do the Redeemer's work, and fit to wear the
Redeemer's crown. See how willingly he offered
himself to the service, how cheerfully he obliged
himself to go through with it, and engaged his heart
to approach unto God as our Advocate. It is " the
voice of thy beloved, 0 my soul ! behold, he cometh
leaping upon the mountains, skipping upon the hills,"
making nothing of the difficulties that lay in his way.
" Behold, thy king cometh, thy bridegroom cometh :
go forth, my soul, go forth to meet him with thy joy
ful hosannas, and bid him welcome. Blessed is he
that cometh in the name of the Lord."

(iv.) Let us set ourselves to think of the " cross of
our Lord Jesus Christ, the dishonours done to him,
and the honours done to us by it." — Here is a wide
field for our meditations to expatiate in, nor can we
determine to know any thing before a sacrament
more proper and profitable than Jesus Christ, and
him crucified ; lifted up from the earth, and drawing
all men unto him, as the attractive loadstone of their
hearts, and the common centre of their unity. Come
then, and behold the man ; represent to thyself, 0
my soul, not to thy fancy, but to thy faith, " the Lamb
of God taking away the sins of the world by the sa
crifice of himself."

Come and look over the particulars of Christ's suf
ferings, all the humiliations and mortifications of his
life, but especially the pains, agonies, and ignominies
of his death. Review the story ; thou wilt still find
something in it surprising and very affecting ; take
notice of all the circumstances of his passion, and
say, " Never was any sorrow like unto his sorrow."
Take notice especially of the disgrace and reproach
done him in his sufferings, the shame he was indus
triously loaded with. This contributed greatly to the
satisfaction made by his sufferings. God hath been
injured in his glory by sin, and no other way could
he be injured ; he, therefore, who undertook to make
reparation for that injury, not only denied himself in,
and divested himself of, the honours due to an incar
nate Deity, but, though most innocent and most ex-

12

134 COMMUNICANT'S COMPANION.

cellcnt, voluntarily submitted to the utmost disgraces
that could be done to the worst of criminals ; thus he
" restored that which he took not away." See him_
my soul, see him enduring the cross, and despising
the shame.

Come and see the purchases of the cross. The
blood there shed is the ransom with which we are
redeemed from hell ; the price with which heaven is
bought for us, see it a price of inestimable value :
" The topaz of Ethiopia cannot equal it, nor shall it
be valued with the gold of Ophir, with the precious
onyx, or the sapphire." No, my soul, thou wast not
redeemed with such corruptible things. The pardon
of sin, the favour of God, the graces of the Spirit, the
blessings of the covenant, and eternal life, could not
be purchased with silver and gold, but are dearly
bought and paid for with the precious blood of the Son
of God. All the praise be to the glorious purchaser.

Come and see the victories of the cross ; see the
Lord Jesus even then a conqueror, when he seemed
a captive ; then spoiling principalities and powers,
when he seemed totally defeated and routed by them.
See Christ upon the cross breaking the serpent's
head, disarming Satan, triumphing over death and
the grave, leading captivity captive, and going forth
in that chariot of war, conquering and to conquer.

Think, my soul, think what thou owest to the
dying of the Lord Jesus ; the privileges of thy way,
and the glories of thy home ; all thou hast, all thou
hopest for that is valuable, they are all precious fruits
gathered from this tree of life. Christ's wounds are
thy healing, his agonies thy repose, his conflicts thy
conquests, his groans thy songs, his pains thine ease,
his shame thy glory, his death thy life, his sufferings
thy salvation.

(v.) Let us set ourselves to think of the present
glories of the exalted Redeemer. — When we medi
tate on the cross he bore, we must not forget the
crown he wears within the veil. Think, my soul,
think where he is at the right hand of the Father,
far above all principalities and powers, and every

COMMUNICANT'S COMPANION. 135

name that is named ; he is set down upon the drone
of the Majesty in the highest heavens. Having ob
tained eternal redemption for us, he is " entered with
his own hlood into the holy place." Think how he
is attended there with an innumerable company of
angels, that continually surround the throne of God
and of the Lamb ; think of the songs there sung to
his praise, the crowns there cast at his feet, and the
name he hath there above every name. Think espe
cially what he is doing there : he always appears in
the presence of God as the great High Priest of our
profession, to intercede for all those that come to God
by him ; and he attends continually to this very thing :
there he is preparing a place for all his followers, and
thence he will shortly come to receive them to him
self, to behold his glory, and to share in it. Dwell
on these thoughts, 0 my soul, and say as they did
who saw his glory in his transfiguration: It is good
to be here ; here let us make tabernacles. Let these
thoughts kindle in thee an earnest desire (shall I call
it a holy curiosity?) to see him as he is, face to face.
His advancement is thine advantage, as the forerun
ner he is for me entered. Let the contemplation of
the joy he is entered into, and the power he is there
girded with, have such an influence upon me, that
by faith I may be raised up likewise, and " made to
sit together with him in heavenly places."

(vi.) Let us set ourselves to think of the unsearch
able riches of the new covenant, made with us in
Jesus Christ, and sealed to us in the sacraments. — -
Peruse this covenant in the several dispensations of
it, from the dawning of its day in the first promise,
to that noon-day light, which life and immortality
are brought to by the gospel. Read over the several
articles of it, and see how well ordered it is in all
things, so well that it could not be better. Review
its promises, which are precious and many, very
many, very precious, and sure to all the seed. Search
into the hidden wealth that is treasured up in them;
dig into these mines; content not thyself with a tran
sient view of these fountains of living water, but

136 COMMUNICANT'S COMPANION.

bring thy bucket, and draw with joy out of theso
wells of salvation. " Go, walk about this Zion, this
city of God, tell the towers, mark well the bulwarks,
consider the palaces, and say, This God, who is our
God in covenant, is ours for ever and ever ; he will
be our guide even unto death."

Stir up thyself, therefore, 0 my soul, to meditate
on the privileges of a justified state; the liberties and
immunities, the dignities and advantages, that are
conveyed by the charter of pardon. 0 the blessed
ness of the man whose iniquities are forgiven ! See
him secured from the arrests of the law, the curse of
God, the evil of affliction, the sting of death, and the
damnation of hell. Read with pleasure the triumphs
of blessed Paul : (Rom. viii. 33, &c.) Happy thoti
art, my soul, and all is well with thee, or shall be
shortly, if thy sins be pardoned.

Meditate on the honours and comforts of a state
of grace. If now I am a child of God, adopted and
regenerated, and have received the Spirit of adoption,
I have liberty of access to the throne of grace, I have
a sanctified use of my creature-comforts, my fel
lowship is with the Father, and with his Son Jesus
Christ ; « all is mine, whether Paul, or Apollos, or
Cephas, or the world, or life, or death, or things pre
sent, or things to come, all are mine." I have meat
to eat that the world knows not of, joy that a stranger
doth not intermeddle with. Let thoughts of these
great privileges work in thee, 0 my soul, a holy dis
dain of the pleasures of sense, and the profits of tha
world ; whenever they come in competition with the
gains of godliness, and the delights of spiritual life,
offer those to them that know no better.

(vn.) Let us set ourselves to think of the commu
nion of saints. — This contributes something to our
comfort in communion with Christ, that through him
we have fellowship one with another : " So that we,
being many, are one bread and one body ; for Christ
died to gather together in one the children of God
that were scattered abroad ;" that all might be one in
him in whom we all meet, as many members in one

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nead, so making one body; many branches in one
root, so making one vine ; and many stones on one
foundation, so making one building.

Enlarge thy thoughts, then, 0 my soul, and let it
be a pleasure to thee to think of the relation thou
standest in to the whole family, both in heaven and
earth, which is named of Jesus Christ; to think that
thou art come, in faith, hope, and love, even to the
" innumerable company of angels, and to the spirits
of just men made perfect." Even these are thy
brethren and fellow-servants. Rejoice in thine alli
ance to them, in their affection to thee, and in the
prospect thou hast of being with them shortly, of
being with them eternally. Here we sit down with
a little handful of weak and imperfec-t saints, and
those mixed with pretenders ; but we hope shortly to
have a place and a name in the general assembly of
the first-born, and to " sit down with Abraham, Isaac,
and Jacob, in the kingdom of our Father," with all
the saints, and none but saints, and saints made per
fect, and so to be together for ever with the Lord.

Please thyself also, 0 my soul, with thinking of
the spiritual communion thou hast in the acts of
Christian piety, and in the exercise of Christian cha
rity, with " all that in every place on this earth call
on the name of Jesus Christ our Lord, both theirs and
ours." Some good Christians there are, that fall
within the reach of our personal communion, to whom
we give the right hand of fellowship. Others, within
the line of our acquantance and correspondence ; and
many more whom we know not, nor have ever heard
of, never saw, nor are ever likely to see in this world ;
but all these are our " companions in the kingdom
and patience of Jesus Christ." They and we are
guided by the same rule, animated by the same spirit,
conformed to the same image, interested in the same
promises, and joined to the same great body; they
and we meet daily at the same throne of grace, under
the conduct of the same Spirit of adoption, which
teaches us all to cry, Abba, Father; and they and
we hope to meet shortly at the same throne of glory,

1 O*

X ^

138 COMMUNICANT'S COMPANION.

under the conduct of the same Jesus, who will gather
his elect from the four winds, and present them all
together unto the Father. Christ hath prayed, that
" all that believe on him may be one;" and therefore
we are sure they are so, for the Father heard him
always. Let this subject yield us some delightful
thoughts here in a scattered world, and a divided
church.

(vin.) Let us set ourselves to think of the happiness
of heaven. — A pleasant theme this is, very improva
ble, and pertinent enough to an ordinance which has
so much of heaven in it : if indeed we have heaven
in our eye, as our home and rest, and our conversa
tion there, we cannot but have it much upon our
hearts. Have we good hope through grace, of be
ing shortly with Christ in the heavenly paradise,
where there is fulness of joy and pleasures for ever
more, — where we shall see God's glory, and enjoy
his love immediately, to our complete and eternal
satisfaction? Do we expect that yet a little while,
and the veil shall be rent, the shadows of the evening
shall be done away, and we shall see as we are seen,
and know as we are known? Are we in prospect
of a crown of glory that fades not away, an incorrup
tible, undenled inheritance?

Raise thy thoughts, then, 0 my soul, to the joyful
contemplation of the glory to be revealed. Arise,
then, and survey this land of promise, as Abraham.
Go with Moses to the top of Pisgah, and take a view
of it by faith. Get a Scripture map of that Canaan, and
study it well. Think, my soul, what they see in that
world, who always behold the face of the Father,
and in it see all truth and brightness, and the perfec
tion of beauty. Think what they have there, who eat
of the tree of life, and the hidden marina ; whose facul
ties are enlarged, to take in the full communications
of divine love and grace, and who have God himself
with them as their God. Think what they are doing
there who dwell in God's house, and are still praising
him, and rest not day nor night from doing it. Think
of the good company that is there, thousands of thou
sands of blessed angels, and holy souls, with whom

COMMUNICANT'S COMPANION. 139

we shall have an intimate and undisturbed converse
m perfect light and love.

Compare the present state thou art in, my soul,
with that thou hopest for ; and let it be a pleasure
to thee to think, that whatever is here, thy grief and
burden shall be there removed and done away forever.
Satan's temptations shall there no more assault thee;
thine own corruptions shall there no more ensnare
thee ; the guilt of sin, and doubts about thy spiritual
state, shall there no more terrify and perplex thee ;
no pain, nor sickness, nor sorrow, shall be an alloy to
the enjoyments of that world, as they are to those
of this world. All tears shall there be wiped away,
even those for sin.

On the other side, whatever is here thy delight and
pleasure, shall there be perfected. The knowledge
of God, joy in him, and communion with him, are
here, as it were, thy running banquets; there, they
shall be thy continual feast. The work of grace be
gun in thee, is that which reconciles thee to thyself,
and gives thee some pleasure now in thy reflections
upon thyself. This work shall be there completed,
and the finishing strokes given to it, by the same skil
ful and happy hand that began it.

Come now, my soul, and " neglect not the gift that
is in thee, but meditate upon these things; give thy
self wholly to them." " Be thou in them," as in thy
business, as in thine element. Think of the things
of the invisible and unchangeable world, till thou
findest thyself so affected with them, as even to for
get the things that are here below, that are here be
hind, and look upon them with a holy negligence, that
thou mayest, with greater diligence, reach towards
" the things that are before, and press towards the
mark for the prize of the high calling."

II. We must not only meditate, but we must pray
and cry earnestly to God for assistance and accept
ance in what we do. When the apostle had reckon
ed up all the parts of the Christian's armour, he
concludes with this, " Praying always." Prayer
must gird on the whole armour of God; for, without

140 COMMUNICANT'S COMPANION.

prayer, all our endeavours are vain and ineffectual.
Therefore, in our preparations for the Lord's Supper,
time must be spent, and pains taken in prayer, for
two reasons: —

1. Because this is a proper means of quickening
ourselves, and stirring up our graces. — One duty of
religion is of use to dispose and fit us for another;
and the most solemn services ought to be approached
gradually, and through the outer courts. In prayer,
the soul ascends to God, and converses with him;
and thereby the mind is prepared to receive the visits
of his grace, and habituated to holy exercises. Even
the blessed Jesus prepared himself for the offering
up of the great sacrifice by prayer, a long prayer in
the house, and strong cryings with tears in the gar-
len. Three times was Christ spoken to, while he
was here on earth, by voices from heaven, and they
all three found him praying. — That at his baptism:
" Jesus being baptized, and praying, the heaven was
opened." — That at his transfiguration: " As he pray
ed, the fashion of his countenance was altered." —
And that a little before his passion, when he was pray
ing, " Father, glorify thy name," the voice came from
heaven, " I have glorified it," &c. Saul of Tarsus
prays, and then sees a vision; and afterwards, Corne
lius had his vision when he was at prayer, and Peter
his. AH which instances, and many the like, suggest
to us, that communion with God in prayer prepares
and disposes the mind for communion with him in
other duties.

2. Because this is the appointed way for fetching
in that mercy and grace which God has promised,
and which we stand in need of. — In God is our help,
and from him is our fruit found; and he has promis
ed to help us and to give us " a new heart, to put
his Spirit within us, and to cause us to walk in his
statutes." " I will yet for all this be inquired of by
the house of Israel to do it for them." How can we
expect the presence of God with us, if we do not
invite him by prayer? Or the power of God upon
us, if we do not by prayer derive it from him? The

COMMUNICANT'S COMPANION. 141

greatest blessings are promised to the prayer of faith,
but God will not give, if we will not ask: why should
he?

But what must we pray for, when we draw near
to God in this solemn ordinance? Solomon tells us,
that both the " preparations of the heart in man, and
the answer of the tongue is from the Lord." To
him, therefore, we must apply ourselves for both.
The whole word of God is of use to direct us in
these prayers, and in it the blessed Spirit " helpeth
our infirmities, forasmuch as we know not what to
pray for," in this or in any other case, as we ought.

1. We must pray that we may be prepared for this
solemnity before it comes. Whatever is necessary to
qualify us for communion with God in it, is spoken
of in Scripture as God's gift; and whatever is the
matter of God's promise, must be the matter of our
prayers; for promises are given, not only to be the
ground of our hope, but also to be the guide of our
desire in prayer." Is knowledge necessary? "Out
of his mouth cometh knowledge and understanding,"
and at wisdom's gates we must wait for wisdom's
gifts, rejoicing herein " that the Son of God is come,
and hath given us an understanding." Is faith ne
cessary ? That is not " of ourselves, it is the gift of
God." Him, therefore, we must attend, who is both
the author and the finisher of our faith. To him we
must pray, Lord, increase our faith: Lord, perfect
what is lacking in it: Lord, fulfil the work of faith
with power. Is love necessary? It is the "Holy
Ghost that sheds abroad that love in our hearts, and
circumcises our hearts to love the Lord our God."
To that heavenly fire we must therefore go for this
holy spark, and pray for the breath of the Almighty
to blow it up into a tlame. Is repentance necessary?
It is God that gives repentance, that takes away the
stony heart and gives a heart of flesh; and we must
beg of him to work that blessed change in us. " "Be
hold the fire and the wood," the ordinance instituted,
and all needful provision made for our sacrifice ; " but
where is the lamb for a bumt-ollering?" Where is

142 COMMUNICANT'S COMPANION.

the heart to be offered up to God? If God did not
provide himself a lamb, the solemnity would fail.
To him, therefore, we must go to buy such thing?
as we have need of against the feast, that is, to beg
them; for we buy without money and without price:
and such buyers shall not be driven out of God's
temple, nor slighted there, however they are looked
on in men's markets.

2. Pray that our hearts may be enlarged in the
duty. It is the gracious promise of God, that he
will open rivers in the wilderness, and streams in the
desert; and the joint experience of all the saints, that
they looked unto him and were lightened: such out
goings of soul therefore towards God, as may receive
the incomes of divine strength and comfort, we should
earnestly desire and pray for. Pray that God would
grace his own institutions with such manifest tokens
of his presence as those two disciples had, who rea
soned thus for their own conviction, that they had
been with Jesus, " Did not our hearts burn within
us?" Pray that, by the grace of God, the business
of the ordinance may be faithfully done; the work
of the day, the sacrament day, in its day, according
as the duty of the day requires, (Ezra iii. 4.) Pray
that the ends of the ordinance may be sincerely
aimed at and happily attained, and the great inten
tion of the institution of it answered; that you may
not receive the grace of God therein in vain. 0 that
my heart may be engaged to approach unto God! —
so engaged as that nothing may prevail to disengage
it. Come, blessed Spirit, and breathe upon these dry
bones! Move upon the waters of the ordinances,
and produce a new creation! "Awake, 0 north
wind; and come, thou south; and blow upon my
garden, that the spices thereof may flow forth. And
then let my beloved come into his garden," (his it is,
and then it will be fit to be called his,) " and eat his
pleasant fruits."

3. Pray that we may be favourably accepted of
God, both in the preparation and in the performance.
In vain do we worship, if God do not accept us.

COMMUNICANT'S COMPANION. 143

applause of men is but a poor reward, (such as the
hypocrites were content with, and put off with,) if
we come short of the favour of God. Herein there
fore we should labour, this we should be ambitious
of as our highest honour, the top of our preferment,
" that whether present or absent we may be accepted
of the Lord." About this, therefore, we should be
very solicitous in our inquiries: "Wherewithal shall
I come before the Lord," so as to please him? For
this we should be very importunate in our prayers:
"0 that I knew where I might find him!" 0 that
I might be met at the table of the Lord with a bless
ing, and not with a breach! 0 that God would
smile upon me there, and bid me welcome! 0 that
the beloved of my soul would show me some token
for good there, and say unto me, I am thy salvation !
" Son, daughter, be of. good cheer ; thy sins are for
given thee. Let him kiss me with the kisses of his
mouth, for his love is better than wine." 0 that it
might be a communion indeed between Christ and
my soul ! That which is in vogue with the most of
men is, " Who will show us any good?" But when
I am admitted to touch the top of the golden sceptre,
this is my petition, this is my request : Lord, lift up
the light of thy countenance upon me ; and that shall
put true gladness into my heart, greater than the joy
of harvest.

4. Pray that what is amiss may be pardoned in
the blood of Christ. This prayer good Hezekiah has
put into our mouths, (God put it into our hearts!)
" The good Lord pardon every one that, prepareth his
heart in sincerity to seek the Lord God of his fathers,
" and aims honestly," though he be not cleansed
according to the purification of the sanctuary." We
cannot but be conscious to ourselves, that in many
things we come short of our duty, and wander from
it. The rule is strict, it is fit it should be so ; and
yet no particular rule more strict than that general
and fundamental law of God's kingdom, « Thou slialt
love the Lord thy God with all thy heart, and soul,
and mind, and might." But our own hearts know,

144 COMMUNICANT'S COMPANION.

and God, who is greater than our hearts, and knows
all things, knows, that we do not come up to the rule,
nor "continue in all things that are written in the
book of the law to do them." By our deficiencies
we become obnoxious to the curse, and should perish
by it if we were under the law ; but we are encour
aged by a penitent believing prayer to sue out our
pardon, having an advocate with the Father.

Would we take with us words in these prayers?
David's psalms and St. Paul's epistles will furnish us
with great variety of acceptable words ; words which
the Holy Ghost teaches; and other helps of devo
tion, of which, thanks be to God, we have plenty,
may be used to much advantage: and if in these
prayers we stir up ourselves to take hold on God,
our experience shall be added to that of thousands,
that Jacob's God never said to Jacob's seed, " Seek
ye me in vain."

CHAPTER VII.

DIRECTIONS IN WHAT FRAME OF SPIRIT WE SHOULD COME
TO, AND ATTEND UPON THIS ORDINANCE.

I. With a fixedness of thought. II. With an easiness and calmness
of affection. III. With a holy awe and reverence of the Divine
Majesty. IV. With a holy jealousy over ourselves, and an hum
ble sense of our own unworthiness, suspecting ourselves, and
abasing ourselves. V. With a gracious confidence, as children
to a father. VI. With earnest desires towards God. VII. With
raised expectations. VIII. With rejoicing and thanksgiving: two
things matter of joy. IX. In charity with all men, and a sincere
affection to all good Christians, bearing ill-will to none, and good-
will to all.

To make up the wedding garment, which is proper
for this wedding feast, it is requisite, not only that
we have an habitual temper of mind agreeable to the
gospel, but that we have such an actual disposition
of spirit as is consonant to the nature and intentions

COMMUNICANT'S COMPANION. 145

of the ordinance. It is an excellent rule in the Scrip
ture directory for religious worship, " Keep thy foot
when thou goest to the house of God;" that is,
" Keep thy heart with all diligence." Look well
to the motions of thy soul, and observe the steps it
takes. When we are to see the goings of our God,
our King, in the sanctuary, it concerns us to see to
our own goings: " Keep thy foot," that is, do nothing
rashly ; but, " when thou goest to eat with a ruler,
consider diligently what is before thee." It was not
enough for the priests under the law that they were
washed and dressed in their priestly garments when
they were first consecrated, but they must be care
fully washed and dressed every time they went in
to minister, else they went in at their peril. We are
spiritual priests to our God, and must do the office
of our priesthood with a due decorum, remembering
that this is that which the Lord has said, (God by
his grace speak it home to our hearts!) " I will be
sanctified in them that come nigh me;" that is, I will
be attended as a holy God in a holy manner, " and
so before all the people I will be glorified." We
then sanctify God in holy duties, when we sanctify
ourselves in our approaches to them ; that is, when
we separate ourselves from every thing that is com
mon or unclean, " from all filthiness both of flesh and
spirit," and consecrate ourselves to God's glory as
our end, and to his service as our business. If we
would have the ordinance sanctified to us for our
comfort and benefit, we must thus sanctify ourselves
for it. Joshua's command to the people, when they
were to follow the ark of the covenant through Jor
dan, should be still sounding in our ears the night
before a sacrament: " Sanctify yourselves, for to
morrow the Lord will do wonders among you."
When the God of glory admits such worms, such a
generation of vipers as we are, into covenant and
communion with himself; when he gives gifts, such
gifts, to the rebellious; when by the power of his
grace he sanctifies the sinful, and comforts the sor
rowful, and gives such holiness and joy as is life
13

146 COMMUNICANT'S COMPANION.

from the dead, — surely then he docs wonders among
us. That we may see these wonders done, and share
in the benefit of them — that we may experience them
done in our souls, " Jordan driven back at the pre
sence of the Lord, at the presence of the God of
Jacob," to open a passage for us into the heavenly
Canaan, — let us sanctify ourselves, and earnestly
pray to God to sanctify us.

For our help herein, the following directions per
haps may be of some use : —

I. Let us address ourselves to this service with a
fixedness of thought. — There is scarcely any instance
of the corruption of nature, and the moral impotence
which we are brought under by sin, more complained
of by serious Christians, than the vanity of the
thoughts, and the difficulty of fixing them on that
which is good. They are apt to wander after a thou
sand impertinences; it is no easy matter to gather
them in, and keep them employed as they should be;
we all find it so by sad experience. " Vain thoughts
lodge within us," and are most a hinderance and
disturbance to us when good thoughts are invited
into the soul, and should be entertained there. When,
therefore, we apply ourselves to a religious service,
which will find work for all our thoughts, and which
presents objects well worthy of our closest contem
plation, we are concerned to take pains with our
selves, to get our hearts engaged, and to bring every
thought into obedience to the law of this solemnity.

This is a time to set aside the thoughts of every
thing that is foreign and unseasonable; and all those
foolish speculations which used to be the unprofitable
amusement of our idle hours, and the sports and pas
times of our carnal minds; away with them all ; clear
the court of these vagrants, when the doors are to
be opened for the King of glory to come in. Are
they thoughts that pretend business, and are as buy
ers and sellers in the temple ? Tell them you have
other business to mind ; bid them depart for this time,
and at a more convenient season you will call for
them. Do they pretend urgent business, as Nehe-

COMMUNICANT'S COMPANION. 147

miah's enemies did when they sought to give him a
diversion? Give them the repulse that he gave, and
like him repeat it as oft as they repeat their solicita
tions, " I am doing a great work ; why should the work
cease, while I leave it and come down to you?" Do
they pretend friendship, and send in the name of thy
mother and thy brethren standing without to speak
with thee? Yet dismiss them as Christ did, by giv
ing the preference to better friends. Let not thoughts
of those we love best, divert us from thinking of
Christ, whom we know we must love better.

This is a time to summon the attendance of all the
thoughts, and keep them close to the business we are
going about. Suffer none to wander, none to trifle;
for here is employment, good employment for them
all, and all little enough. Though a perfect fixed
ness of thought without any distraction during the
solemnity, is what I believe none can attain to in this
state of imperfection, yet it is what we should desire
and aim at, and come to as near as we can. Let us
charge our thoughts not to wander; keep a watchful
eye upon them, and call them back when they begin
to rove; keep them in full employment about that
which is propp" and pertinent, which will prevent
their starting aside to that which is otherwise ; come,
" bind the sacrifice with cords to the horns of the
altar," that it may not be to seek when it should be
sacrificed. Be able to say through grace, " 0 God,
my heart is fixed;" though unfixed at other times,
yet fixed now. Look up to God for grace to estab
lish the heart and keep it steady; look with sorrow
and shame upon its wanderings; shut the door against
distractions; watch and pray against temptations;
and when those birds of prey come down upon the
sacrifices, do as Abraham did, "drive them away."
And while you sincerely endeavour to keep your
hearts fixed, be not discouraged ; the vain thoughts
that are disallowed, striven against, and repented of,
though they are our hinderance, yet they shall not be
our ruin.

II. Let us address ourselves to this service with

148 COMMUNICANT'S COMPANION.

an evenness and calmness of affection, free from the
disorders and ruffles of passion. — A sedate and quiet
spirit, not tossed with the tempests of care and fear,
but devolving care on God, and silencing fear by
faith; not sinking under the load of temporal bur
dens, but supporting itself with the hopes of eter
nal joys; easy itself, because submissive to its God;
this is a spirit fit to receive and return divine visits.
They were still waters, on the face of which the
Spirit moved to produce the world : the Lord was
not in the wind, " was not in the earthquake." The
prince of the power of the air raises storms, for " he
loves to fish in troubled waters;" but the Prince of
Peace stills storms and quiets the winds and waves,
for he casts his net into a calm sea : " The waters
of Siloah run softly," and without noise. And that
" river, the streams whereof make glad the city of
our God," is none of those, the waters whereof roar
and are troubled.

Let us therefore always study to be quiet, and,
however we are crossed and disappointed, " let not
our hearts be troubled, let them not be cast down
and disquieted within us." Let us not create or
aggravate our own vexations, nor be put into a dis
order by any thing that occurs ; but let the peace of
God always rule in our hearts, and then that peace
will keep them. They whose natural temper is either
fretful or fearful, have the more need to double their
guard ; and when any disturbance begins in the soul,
should give diligence to suppress the tumult with all
speed, lest the Holy Spirit be thereby provoked to
withdraw, and then they will have but uncomfortable
sacraments.

But especially let us compose ourselves, when we
approach to the table of the Lord. Charge the
peace then in the name of the King of kings; com
mand silence when you expect to hear the voice of
joy and gladness; stop the mouth of clamorous and
noisy passions, banish tumultuous thoughts, " suffer
not those evil spirits to speak," but expel them, and
'Qt your souls return to God, and repose in him as

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their rest. Bring not unquiet distempered spirits
to a transaction which requires the greatest calmness
and serenity possible. Let all intemperate heats
be cooled, and the thoughts of that which has mado
an uproar in the soul be banished, and let a strict
charge be given to all about you, to all within you,
" by the roes and the hinds of the field," those inno
cent and pleasant creatures, that they stir not up, nor
awake your love, nor give any disturbance to your
communion with him.

III. Let us address ourselves to it with a holy awo
and reverence of the Divine Majesty. — We ought to
be in the fear of the Lord every day, and all the day
long, for he is our strict observer wherever we are,
and will be the judge of persons and actions, by
whose unerring sentence our eternal state will be de
cided; but in a special manner he is " greatly to be
feared in the assemblies of his saints, and to be had
in reverence of all them that are about him," and
the nearer we approach to him, the more reverent we
should be. Angels that always behold God's face,
see cause to cover their own. Even then when we
are admitted to sit down at God's table, we must re
member that we are worshipping at his footstool, and
therefore must lay ourselves very low before him,
and " in his fear worship towards his holy temple."
Let us not rush into the presence of God in a care
less manner, as if he were a man like ourselves, nay,
so as we would not approach to a prince or a great
man; but observe a decorum, "giving to him the
glory due unto his name," and taking to ourselves
the shame due to ours. If he be a master, where is
his fear? We do not worship God acceptably, if wo
do not worship him " with reverence and godly fear."
1. We must worship him with reverence as a glo
rious God, a God of infinite perfection and almighty
power, who " covers himself with light as with a
garment," and yet, as to us, makes darkness his
pavilion. Dare we profane the temples of the Holy
Ghost, by outward indecencies of carriage and be
haviour, the manifest indications of a vain and re-

13*

150 COMMUNICANT'S COMPANION.

gardless mind ? Dare we allow of low and common
thoughts of that God who is over all, blessed for
evermore ? See him, my soul — see him by faith upon
a throne, high and lifted up; not only upon a throne
of grace, which encourages thee to come with bold
ness, but upon a throne of glory and a throne of gov
ernment, which obliges thee to come with caution.
Remember that " God is in heaven, and thou art
upon earth; and therefore let thy words be few:"
" Be still, and know that he is God," that he is great,
and keep thy distance. Let an awful regard to the
glories of the eternal God, and the exalted Redeemer,
make thee humble and serious, very serious, very
humble, in thine approach to this ordinance, and
keep thee so during the solemnity.

2. We must also worship him with godly fear,
as a holy God, a God whose name is jealous, and
who " is a consuming fire." We have reason to
fear before him, for we have offended him, and have
made ourselves obnoxious to his wrath and curse ;
and we are but upon our good behaviour, as proba
tioners for his favour. He is not a God that will be
mocked, that will be trifled with; if we think to put
a cheat upon him, we shall prove in the end to have
put the most dangerous cheat upon our own souls.
In this act of religion, therefore, as well as in others,
we " must work out our salvation with fear and
trembling."

IV. Let us come to this ordinance with a holy
jealousy over ourselves, and an humble sense of our
own unworthiness. — We must sit before the Lord in
such a frame as David composed himself into, when
he said, " Who am I, 0 Lord God, and what is my
father's house, that thou hast brought me hitherto?"
Nothing prepares the soul more for spiritual com
forts than humility.

1. It may be that we have reason to suspect our
selves lest we come unworthily. Though we must
not cherish such suspicions of our state as will damp
our joy in God, and discourage our hope in Christ,
and fill us with amazement; nor such as will take off

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our chariot-wheels, and keep us standing when we
should be going forward ; yet we must maintain such
a jealousy of ourselves, as will keep us humble, and
take us off from all self-conceit and self-confidence;
such a jealousy of ourselves, as will keep us watch
ful, and save us from sinking into carnal security
And now is a proper time to think how many there
are that eat bread with Christ, and yet lift up the
heel against him : the hand of him that betrays him,
perhaps, is with him upon the table ; which should
put us upon asking, as the disciples did, just before
the first sacrament, " Lord, is it I?" Many that eat
and drink in Christ's presence, will be rejected and
disowned by him in the great day. Have I not some
reason to fear lest that be my doom at last? — to fear,
lest a promise being left me of entering into rest, I
should seem to come short? — to fear, lest, when the
King comes in to see the guests, he find me without a
wedding garment. Be not too confident, 0 my soul,
lest thou deceive thyself: " Be not high-minded, but
fear."

2. However, it is certain we have reason to abase
ourselves; for, at the best, we are unworthy to come.
If we " are less than the least of God's mercies,'7
how much less are we than the greatest, than this,
which includes all? We are unworthy of the crumbs
that fall from our Master's table, much more unwor
thy of the children's bread, and the dainties that are
upon the table. Being invited, we may hope to be
welcome ; but what is there in us that we should be
invited? Men invite their friends arid acquaintance
to their tables, but we were naturally " strangers and
enemies in our minds by wicked works," and yet
are we invited. Men invite such as they think will,
with their quality or merit, grace their tables; but
we are more likely to be a reproach to Christ's table,
being poor and maimed, halt and blind ; and yet are
picked up out of the highways and the hedges. Men
invite such as they are under obligations to, or have
expectations from; but Christ is no way indebted to
us, nor can lie be benefited by us; our goodness ex-

152 COMMUNICANT'S COMPANION.

tends not to him, and yet he invites us. We have
much more reason than Mephibosheth had, when ho
was made a constant guest at David's table, to bow
ourselves, and say, " What is thy servant, that thou
shouldest look upon such a dead dog as I am?"
They who thus humble themselves shall be exalted.

V. Yet let us come to this ordinance with a gra
cious confidence, as children to a father, to a father's
table ; not with any confidence in ourselves, but in
Christ only. — That slavish fear which represents
God as a hard master, rigorous in his demands, and
extreme to mark what we do amiss : which straitens
our spirits, and subjects us to bondage and torment,
must be put off, and striven against ; and we must
come boldly to the throne of grace, to the table of
grace, not as having any thing in ourselves to re
commend us, but as having a High Priest, who is
touched with the feeling of our infirmities. As a
presumptuous rudeness is a provocation to the mas
ter of the feast, so a distrustful shyness is displeasing
to him; which looks as if we questioned either the
sincerity of the invitation, or the sufficiency of the
provision.

This is the fault of many good Christians: they
come to this sacrament rather like prisoners to the
bar, than like friends and children to the table ; they
come trembling and astonished, and full of confusion.
Their apprehensions of the grandeur of the ordinance,
and the danger of coming unworthily, run into an
extreme, and become a hinderance to the exercise of
faith, hope, and love: this extreme we should care
fully watch against, because it tends so much to God's
dishonour, our own prejudice, and the discouragement
of others. Let us remember we have to do with one
who is willing to make the best of sincere desires
and serious endeavours, though in many things we
be defective ; and who deals with us in tender mercy,
cind not in strict justice, and who, though he be out
of Christ a consuming fire, yet in Christ is a gracious
Father: let us, "therefore, draw near with a true
Heart, and full assurance of faith." It is related of

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Titus the emperor, that when a poor petitioner pre
sented his address to him with a trembling hand, he
was much displeased, and asked him, Dost thou pre
sent thy petition to thy prince, as if thou wert giving
meat to a lion? — Chide thyself for these amazing
fears : " Why art thou cast down, 0 my soul ? and
why art thou disquieted within me?" If the Spirit
undertake to work all my works in me, as the Son
hath undertaken to work all my works for me, both
the one and the other shall be done effectually : there
fore " hope thou in God, for I shall yet praise him."
VI. Let us come to this ordinance with earnest
desires towards God and communion with him. — It
is a feast, a spiritual feast; and we must come to it
with an appetite, a spiritual appetite: for the full
soul loathes even the honey-comb, and slights the
oiler of it ; but to the hungry soul, that is sensible of
its own needs, every bitter thing is sweet, even the
bitterness of repentance, when it is in order to peace
and pardon. Our desires towards the world and the
flesh must be checked and moderated, and kept under
the government of religion and right reason; for we
have been too long spending our money for that
which is not bread, and which is, at the best, unsatis
fying; but our desires towards Christ must be quick
ened and stirred up. " As the hart, the hunted hart,
panteth after the refreshment of the water brook, so
earnestly must our souls pant for the living God."
The invitation is given, and the promise made to them
only that hunger and thirst ; they are called to come
to the waters, to come and drink, and it is promised
to them that they shall be filled. It is very neces
sary, therefore, that we work upon our hearts the
consideration of those things that are proper to kindle
this holy fire, and to blow its sparks into a flame.
We are then best prepared to receive temporal mer
cies, when we are most indifferent to them, and con
tent, if the will of God be so, to be without them.
"Did I desire a son of my lord?" said the good
Shunamite. Here the danger is of being too earnest
in our desires, as Rachel : " Give me children, or else
I die." But we are then best prepared to receive

154 COMMUNICANT'S COMPANION.

spiritual mercies, when we are most importunate for
them: here the desires cannot be too vehement. In
the former case, strong desires evidence the preva-
lency of sense ; but in this they evidence the power
of faith, both realizing and valuing the blessings de
sired. The devout and pious soul " thirsts for God,
for the living God, as a thirsty land." It longs, " yea,
even faints for the courts of the Lord," and for com
munion with God in them. It " breaks for the long
ing it hath unto God's judgments at all times." — Can
our souls witness to such desires as these? 0 that I
might have a more intimate acquaintance with God
and Christ, and divine things ! 0 that I might have
the tokens of God's favour, and fuller assurances of
his distinguishing love in Jesus Christ ! 0 that my
covenant-interest in him, and relation to him, might
be cleared up to me, and that I might have more of
the comfort of it ! 0 that I might partake more of
the divine grace; and, by its effectual working on
my soul, might be made more conformable to the
divine will and likeness; more holy, humble, spiritual,
neavenly, and more meet for the inheritance ! 0 that
I might have the earnest of the Spirit in my heart,
sealing me to the day of redemption !

Thus the desire of our souls must be towards the
Lord, and towards the remembrance of his name.
In this imperfect state, where we are at home in the
body, and absent from the Lord, our love to God acts
more in holy desires, than in holy delights. It is
rather love in motion, like a bird upon the wing,
than love at rest, like a bird upon the nest. All
those who have the Lord for their God, agree to de
sire nothing more than God, for they know they have
enough in him; but yet still they desire more and
more of God; for, till they come to heaven, they will
never have enough of him. Come then, my soul,
why art thou so cold in thy desires towards those
things which are designed for thy peculiar satisfac
tion, distinct from the body? Why so eager for the
meat that perisheth, and so indifferent to that which
endures to everlasting life ? Hast thou no desire to
that which is so necessary to thy support, and with-

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out which thou art undone? No desire to that which
will contribute so much to thy comfort, and yield thee
inexpressible satisfaction ? Provision is made in the
Lord's Supper of bread to strengthen thee ; will not
the sense of thine own weakness and emptiness make
thee hunger after that? Canst thou be indifferent to
that which is the staff of thy life? Provision is made
of pleasant food, fat things full of marrow, and wines
on the lees; art thou not desirous of dainties, such
dainties ? Was the tree of knowledge such a tempta
tion, because it was " pleasant to the eye, and a tree
to be desired to make one wise," that our first pa
rents would break through the hedge of a divine
command, and venture all that was dear to them to
come at it? And shall not the tree of life, which we
are not only allowed, but commanded to eat of, and
the fruit of which will nourish us to life eternal — .
shall not that appear more pleasant in our eyes, and
more to be desired? God, even thine own God, who
hath wherewithal to supply all thy needs, and hath
promised to be to thee a God all-sufficient, a God that
is enough, — he hath said, " Open thy mouth wide and
I will fill it;" thou art not straitened in him, be not
straitened in thine own desires.

VII. Let us come to this ordinance with raised
expectations. — The same faith that enlarges the de
sire, and draws it out to a holy vehemence, should
also elevate the hope, and ripen it to a holy confi
dence. When we come thirsting to these waters,
we need not fear that they will prove like the brooks
in summer, which disappoint the weary traveller;
for, " when it is hot, they are consumed out of their
place." Such are all the broken cisterns of the crea
ture; they perform not what they promise, or rather
what we foolishly promise to ourselves from them:
no, but these are inexhaustible fountains of living
water, in which there is enough for all, though ever
so many; enough for each, though ever so needy;
enough for me, though most unworthy.

Come, my soul, what dost thou look for at the
table of the Lord? The maker of the feast is God

156 COMMUNICANT'S COMPANION.

himself, who docs nothing little or mean, but is "able
to do exceeding abundantly above what we are able
to ask or think." When he gives, he gives like him
self, gives like a king, gives like a God, all things
richly to enjoy; considering not what becomes such
ungrateful wretches as we are to receive, but what
it becomes such a bountiful benefactor as he is to
give. A lively faith may expect that which is rich
and great from him that is possessor of heaven and
earth, and all the wealth of both; and that which is
kind and gracious from him that is the " Father of
morcies, and the God of all consolation.'7 A lively
faith may expect all that is purchased by the blood
of Christ from a God who is righteous in all his ways,
and all that is promised in the new covenant from a
God who cannot lie nor deceive.

The provision in this feast is Christ himself, and
all his benefits; all we need to save us from being
miserable, and all we can desire to make us happy:
and glorious things, no doubt, may be expected from
him, in whom " it pleased the Father, that all fulness
should dwell." Let our expectations be built upon
a right foundation; not any merit of our own, but
God's mercy, and Christ's mediation: and then build
large, as large as the new covenant in its utmost
extent ; build high, as high as heaven in all its glory.
Come expecting to see that which is most illustrious,
and to taste and receive that which is most precious ;
come expecting that with which you will be abun
dantly satisfied.

Though what is prepared seems to a carnal eye
poor and scanty, like the five loaves set before five
thousand men ; yet, when Christ has the breaking of
those loaves, they shall all eat and be filled. In this
ordinance the oil is multiplied, the oil of gladness ; it
is multiplied in the pouring out, as the widow's oil.
Do as she did, therefore : bring empty vessels, bring
not a few, they shall all be filled; the expectations
of faith shall all be answered ; the oil stays not, while
there is an empty vessel waiting to be filled. Give
faith and hope their full compass, and thou wilt find,

COMMUNICANT'S COMPANION. 157

*s that widow did, there is enough of this oil, this
multiplied oil, this oil from the good olive, to pay thy
debt, and enough beside for thee and thine to live
upon. As we oft wrong ourselves by expecting too
much from the world, which is vanity and vexation ;
so we often wrong ourselves by expecting too little
from God, whose " mercy is upon us, according as
we hope in him," and who, in exerting his power,
and conferring his gifts, still says, "According to
your faith be it unto you." The king of Israel lost
his advantage against the Syrians, by smiting thrice,
and then staying, when he should have smitten five
or six times. And we do often, in like manner,
prejudice ourselves by the weakness of our faith:
we receive little, because we expect little; and are
like them among whom " Christ could not do many
mighty works, because of their unbelief."

VIII. Let us come to this ordinance with rejoicing
and thanksgiving. — These two must go together ; for
whatever is the matter of our rejoicing, must be the
matter of our thanksgiving. Holy joy is the heart of
our thankful praise, and thankful praise the language
of holy joy; and both these are very seasonable when
we are coming to an ordinance, which is instituted
both for the honour of the Redeemer, and for the
comfort of the redeemed.

Beside the matter of joy and praise with which
we are furnished in our attendance on the ordinance,
even our approach to it is such an honour, such a
favour, as obliges us to " come before his presence
with singing, and even to enter into his gates with
thanksgiving." — " With gladness and rejoicing shall
the royal bride be brought." Those that in their
preparations for the ordinance have been "sowing
in tears, may not only come again with rejoicing,
bringing their sheaves with them," but go with
rejoicing to fetch their sheaves, to meet the ark,
" lifting up their heads with joy, knowing that their
redemption," and the sealing of them to the day of
redemption, draws nigh. Let those that are of a
sorrowful spirit hearken to this; cheer up and be
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158 COMMUNICANT'S COMPANION.

comforted; "This day is holy unto the Lord your
God; mourn not, nor weep." "It is the day that
the Lord hath made, and we must rejoice and he
glad in it;" and the joy of the Lord will be our
strength, and oil to our wheels. All things con
sidered, thou hast a great deal more reason than
Hainan had, " to go in merrily with the king, to the
banquet of wine."

Two things may justly be matter of our rejoicing
and thanksgiving in our approach to this ordinance :

1. That God has put such a price as this in our
hands to get wisdom; that such an ordinance as
this was instituted for our spiritual nourishment and
growth in grace ; that it is transmitted down to us,
is administered among us, and we are invited to it.
This is a token for good, in which we have reason
to rejoice, and be very thankful for, that our lot is
not cast either among those who are strangers to the
gospel, and so have not this ordinance at all, or
among those who are enemies to the gospel, and
have it wretchedly corrupted, and turned into an
idolatrous service; but that Wisdom's table is spread
among us, and her voice heard in our streets, and
we are called to her feasts, we have a nail in God's
holy place, a settlement in his house, and stated op
portunities of communion with him. — " If the Lord
had been pleased to kill us, he would not have shown
us such things as these." 0 what a privilege is it
thus to eat and drink in Christ's presence ! to sit
down under his shadow at his table, with his friends
and favourites ! that we, who deserved to have been
set with the dogs of his flock, should be set with the
children of his family, and eat of the children's bread !
nay, that we should be numbered among his priests,
and eat of the dedicated things ! " Bless the Lord, 0
my soul!"

2. That God hath given us a heart to improve the
price in our hands. We have reason to be thankful
that he hath not only invited us to this feast, which
is a token of his good-will towards us; but that he
hath inclined us to accept the invitation, which is the

COMMUNICANT'S COMPANION. 159

effect of a good work upon us. Many that are called
make light of it, and go their way to their farms and
merchandize; and, if we had been left to ourselves,
we should have made the same foolish choice, and,
in the greatness of our folly, should have gone astray,
and wandered endlessly. It was free grace that made
us willing in the day of power, and graciously com
pelled us to come in to the gospel feast ; it was dis
tinguishing grace that revealed to us babes, the things
that were hid from the wise and prudent; let that
grace have the glory, and let us have the joy of this
blessed work.

IX. Let us come to this ordinance in charity with
all men, and with a sincere affection to all good
Christians. — It is a love feast, and if we do not come
in love, we come without the wedding garment, and
forfeit the comforts of the feast. This is to be se
riously thought of when we bring our gift to the altar,
as we hope for acceptance there. When we come
to the sacrament, we must bring with us ill-will to
none, good-will to all, but especially to them who
are of the household of faith.

1. We must bear ill-will to none; no, not to those
that have been most, injurious and provoking to us:
though they have affronted us ever so much in our ho
nour, wronged us in our interest, and set themselves
to vilify us, and do us mischief, yet we must not hate
them, nor entertain any malice towards them; we
must not be desirous or studious of revenge, to seek
their hurt in any respect, but must from our hearts
forgive them, as we ourselves are, and hope to be
forgiven of God. We must see to it, that there be
not the least degree of enmity to any person in the
world lodged in our breast, but carefully purge out
all that old leaven : not only lay aside the thoughts of
it for the present, but wholly pluck up, and cast out
that root of bitterness, " which bears gall and worm
wood." Pure hands must, in this ordinance, as well
as in prayer, be " lifted up without wrath and doubt
ing." How can we expect that God should be re
conciled to us, if we bring not with us a disposition

160 COMMUNICANT'S COMPANION.

to be reconciled to our brethren? for our trespasses
against God are unspeakably greater than the worst
of our brethren's trespasses against us. 0 that each
would apply this caution to themselves ! You have
a neighbour, that, upon some disgust conceived, you
cannot find in your hearts to speak to, nor to speak
well of; some one that you have entertained a pre-
j adice against, and would willingly do an ill turn to, if
it lay in your power; some one, of whom it may be
you are ready to say, you cannot endure the sight.
And dare you retain such a spirit when you come to
this ordinance? Can you conceal it from God; or
do you think you can justify it at his bar, and make
it out that you do well to be angry ? Let the fear of
God's wrath, and the hope of Christ's love, reduce
you to a better temper ; and when you celebrate the
memorial of the dying of the Lord Jesus, be sure you
remember this, that he is our peace, and that he died
to slay all enmities.

2. We must bear good- will to all, with a particu
lar affection to all good Christians. Christian charity
doth not only forbid that which is any way injurious,
but it requires that which is kind and friendly.

The desire of our hearts must be towards the wel
fare of all. If we be indeed solicitous about the sal
vation of our own souls, we cannot but have a tender
concern for the souls of others, and be hearty well
wishers to their salvation likewise; " for this is good
and acceptable in the sight of God our Saviour, who
will have all men to be saved." True grace hates
monopolies. We must thus love those whose wicked
ness we are bound to hate; and earnestly desire their
happiness, even while we industriously decline their
fellowship.

But the "delight of our souls must be in the
saints that are on the earth, those excellent ones,"
as David's was. They are precious in God's sight,
and honourable, and they should be so in ours; they
have fellowship with the Father, and with his Son
Jesus Christ : and therefore, by a sincere and affec
tionate love to them, we also should have fellowship

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with them. Our hearts will then be comforted, when
they are " knit together in love." This love must
not be confined to those of our own communion, our
own way and denomination : then we love them for
our own sakes, because they credit us; not for Christ's
sake, because they honour him: but, since God is no
respecter of persons, we must not be such. " In every
nation, he that fears God, and works righteousness,
is accepted of him," and should be so of us. Doubt
less, there may be a diversity of apprehensions in the
less weighty matters of the law, such as the distinc
tion of meats and days, and diversity of practice ac
cordingly, and yet a sincerity of mutual love, accord
ing to the law of Christ. Those who think it is not
possible, should be content to speak for themselves
only, and must believe there are those who have
much satisfaction in being able to say, that they love
the image of Christ wherever they see it, and high
ly value a good man, though not in every thing
of their mind. He that casteth out devils in Christ's
name must be dear to us, though he follow not us.
The differences that are among Christians, though
fomented by the malice of Satan for the ruin of love,
are permitted by the wisdom of God for the trial of
love, that they which are perfect therein may be
made manifest. Herein a Christian commendeth his
love, when lie loves those who differ from him, and
joins in affection to those with whom he cannot con
cur in opinion: this is thankworthy. The kingdom
of God is not meat and drink ; they that have tasted
of the bread of life, and the water of life, know it is
not; but it is "righteousness, and peace, and joy in
the Holy Ghost: he, therefore, that in these things
serveth Christ, is acceptable to God;" and therefore,
though he esteem not our days, though he relish
not our meats, he should be acceptable and dear
to us.

Let us then, in our approach to this sacrament;
stir up ourselves to holy love, love without dissimula
tion ; let us bear those on our hearts, whom the great
Hiirh Priest of our profession bears on his; and, as

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we are " taught of God to love one another, let us
increase therein more and more." Christ's having
loved us, is a good reason why we should love him:
Christ's having loved our brethren also, is a good
reason why we should love them. " Behold how
good and how pleasant a thing it is for Christians
to be kindly aflbctioned one towards another," of one
heart, and of one soul ! there the Lord commands the
blessing, and gives earnest of the joys of that world,
where love is perfected and reigns eternally.

CHAPTER VIII.

BOME ACCOUNT OF THE AFFECTING SIGHTS THAT ARE TO
13E SEEN UY FAITH IN THIS ORDINANCE.

I. In general : Come and see the Lamb that had been slain, opening
the seals. II. In particular: — (i.) See the evil of sin. (n.) See
the justice of God; in two things. (HI.) See the love of Christ;
opened in six properties of that love, (iv.) Sec the conquest of
Satan; how Christ conquered Satan in two things, (v.) See the
worth of souls; two inferences from (hat sight, (vi.) See the
purchase of the blessings of the new covenant; opened in two
things.

CARE being taken, by the grace of God, to compose
ourselves into a serious frame of spirit agreeable to
the ordinance, we must next apply ourselves to that
which is the proper business of it. And the first
thing to be done is, to contemplate that which is
represented and set before us there. This David
aimed at when he coveted to dwell in the house of
the Lord all the days of his life, that he might be
hold the beauty of the Lord ; might see his power
and his glory. To the natural man, who receives
not the things of the Spirit of God, there appears
in it nothing surprising, nothing affecting, no form
nor comeliness ; but to that faith, which is the " sub
stance and evidence of things not seen," there ap-

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pears a great sight, which, like Moses, it will, with
a holy reverence, turn aside now to see. As, there
fore, in our preparation for this ordinance, we should
pray, with David, " Open thou mine eyes, that I may
see the wondrous things of thy law" and gospel; so
we should, with Abraham, " lift up our eyes now
and look."

When the Lamb that had been slain had taken
the book, and was going to open the seals, St. John,
who had the honour to be a witness in vision of the
solemnity, was loudly called, by one of the four liv
ing creatures, to come and see. The same is the
call given to us when, in this sacrament, there is a
door opened in heaven, and we are bidden to come
ap hither.

I. In general, we are here called to see the Lamb
that had been slain, opening the seals. This is the
general idea we are to have of the ordinance. We
would have thought ourselves highly favoured in
deed, and beloved disciples, if we had seen it in
vision, as John did; behold we are all invited to see
it in a sacramental representation.

In this ordinance is showed us the Lamb as it had
been slain. John the Baptist pointed to him as the
Lamb of God, and called upon his followers to be
hold him; — a Lamb designed for sacrifice, in order
to the taking away of the sins of the world, a harm
less, spotless Lamb. But John the Divine goes fur
ther, and sees him a Lamb slain, now sacrificed for
us in the outer court; and not only so, but appearing
" in the midst of the throne, and of the four beasts,
and of the elders," as if he were newly slain, bleed
ing afresh, and yet alive, and " lives for evermore,"
constantly presenting his sacrifice within the veil; —
the blood of the Lamb always flowing, that it may
still be sprinkled on our consciences, to purify and
pacify them, and may still speak in heaven for us, in
that prevailing intercession which the Lord Jesus
ever lives to make there, in virtue of his satisfaction.

In this ordinance, the Lord's death is shown forth j
it is shown forth to us, that it may be shown forth

164 COMMUNICANT'S COMPANION.

by us. Jesus Christ is here " evidently set forth cru
cified among us," that we may " all with open face
behold, as in a glass, the glory of God in the face of
Christ." Thus, as Christ " was the Larnb slain from
the foundation of the world," in the types and pro
phecies of the Old Testament, and the application of
his merits to the saints that lived then; so he will be
the Lamb slain to the end of the world, in the word
and sacraments of the New Testament, and the ap
plication of his merits to the saints that are now, and
shall be in every age. Still he is seen as a Lamb
that had been slain; for this sacrifice does not, like
the Old Testament sacrifices, decay and wax old.

This is the sight, the great sight : we are here to
see the bush burning, and yet not consumed ; for the
Lord is in it, his people's God and Saviour. The
wounds of this Lamb are here open before us. Come,
see in Christ's hands the very print of the nails, see
in his side the very mark of the spear. Behold him
in his agony, sweating as if it had been " great drops
of blood falling to the ground;" then accommodating
himself to the work he had undertaken, couching
between two burdens, and bowing his shoulder to
bear them. Behold him " in his bonds, when the
breath of our nostrils, the anointed of the Lord, was
taken in their pits," and he was bound that we might
go out free. Behold him at the bar prosecuted and
condemned as a criminal, because he was made sin
for us, and had undertaken to answer for our guilt.
Behold him upon the cross, enduring the pain, and
despising the shame of the cursed tree. Here is his
body broken, his blood shed, his soul poured out unto
death ; all his sufferings, with all their aggravations,
are here, in such a manner as the divine wisdom saw
fit, by an instituted ordinance, represented to us, and
set before us.

In this ordinance is shown us the Lamb that was
^lain, opening the seals of the everlasting gospel: not
only discovering to us the glories of the divine light,
but dispensing to us the graces of divine love; open
ing the seals of the fountain of life, which had been

COMMUNICANT'S COMPANION. 165

long as a spring shut up; and rolling away the stone,
that from thence we may draw water with joy; open
ing the seals of the book of life, that things hid from
ages and generations might be manifested unto us,
and we might know the things which are freely
given us of God; opening the seals of God's trea
sures, " the unsearchable riches of Christ," which
should have been sealed up for ever from us, if he
had not found out a way to supply and enrich us out
of them; opening the seals of heaven's gates, which
had been shut and sealed against us, and consecra
ting for us " a new and living way into the holiest
by his OAVII blood." This is a glorious sight, and
that which cannot but raise our expectations of some
thing further; this is the principal sight given us in
this ordinance: but when we view this accurately,
we shall find there is that in it which "eye hath not
seen, nor ear heard."

II. In particular, we are here called to see many
other things, which we may infer from this general
representation of the sufferings of Christ. It is a
very fruitful subject, and that which will lead us to
the consideration of divers things very profitable.
When we come to this sacrament, we should ask
ourselves the question, which Christ put to those
that had been John's hearers, " What went ye out
for to see?" What do we come to the Lord's table
to see? We come to see that which, if God gives us
the eye of faith to discern it, will be very affecting.
Let this voice, therefore, be still sounding in our ears,
" Come and see."

(i.) Come and see the evil of sin. This we are
concerned to see, that we may be truly humbled for
our sins past, and may be firmly engaged by resolu
tion and holy watchfulness against sin for the future.
It was for our transgressions that Christ was thus
wounded, for our .iniquities that he was bruised;
" know therefore, 0 my soul, and see, that it is an
evil and bitter thing, that thou hast forsaken the
Lord thy God, and that my fear is not in thee, saith
the Lord God of hosts." That was a great provo-

166 COMMUNICANT'S COMPANION.

cation to God, which nothing would atone for but
such a sacrifice ; a dangerous disease to us, which
nothing would heal but such a medicine. " This is
thy wickedness, because it is bitter, because it reach-
eth unto thine heart."

Here sin appears sin, and by the cross of Christ,
as well as by the command of God, it becomes ex
ceeding sinful. The malignity of its nature was very
great, and more than we can conceive or express;
for it had made such a breach between God and
man, as none less than he who was both God and
man could repair ; none less than he durst undertake
to be made sin for us, to become surety for that debt,
and intercessor for such offenders. It was impossible
that the blood of bulls and goats should take away
sin; the stain was too deep to be washed out so:
"sacrifice and offering God did not desire," would
not accept as sufficient to purge us from it; no, the
Son of God himself must come to " put away sin by
the sacrifice of himself," or it will for ever separate
between God and us.

Here sin appears death, and in the cross of Christ
shows itself exceeding hurtful. Behold, my soul,
and see what mischief sin makes, by observing how
dear it cost the Redeemer, when he undertook to
satisfy for it; how he sweated and groaned, bled and
died, when the " Lord laid upon him the iniquities
of us all;" look on sin through this glass, and it will
appear in its true colour, black and bloody ! nothing
can be more so. The fatal consequences of sin are
seen more in the sufferings of Christ, than in all the
calamities that it has brought upon the world of
mankind. 0 what a painful, what a shameful thing
is sin, which put our Lord Jesus to so much pain, to
so much shame, when he bore our " sins in his own
body upon the tree !"

See this, my soul, with application : it was thy sin,
thy own iniquity, that lay so heavy upon the Lord
Jesus, when he cried out, " My soul is exceeding
sorrowful, even unto death." It was thy pride and
passion, thy woiidliness and uncleanness, the carnal

COMMUNICANT'S COMPANION. 167

mind in thee, which is enmity against God, that
crowned him with thorns, and nailed him to the
cross, and laid him for a time under the sense of
God's withdra wings from him. Is this so? And shall
1 ever again make a mock at sin? ever again make
a light matter of that of which Christ made so great
a matter? God forbid! "Is it a small thing to
weary men, but have I by my sins wearied my God
also?" " Have I made him thus to serve, and thus
to suffer by my sins?" and shall I ever be reconciled
to sin again? or shall I ever think a favourable
thought of it any more ? No : by the grace of God
I never will. The carnal pleasure, and worldly profit
that sin can promise, will never balance the pain and
shame to which it put my Redeemer.

Meditate revenge, my soul, a holy revenge, such
a revenge as will be no breach of the law of charity;
such a revenge as is one of the fruits of godly sor
row. If sin was the death of Christ, why should not
I be the death of sin? When David lamented Saul
and Jonathan, who were slain by the archers of the
Philistines, it is said, " He taught the children of
Judah the use of the bow," that they might avenge
the death of their princes upon their enemies. Let
us thence receive instruction. — Did sin, did my sin
crucify Christ? And shall not I crucify it? If it be
asked, Why, what evil has it done? say, It cost the
blood of the Son of God to expiate it: and therefore,
cry out so much the more, " Crucify it, crucify it."
And thus all that are Christ's, have in some measure
crucified the flesh. As Christ died for sin, so we
must die to sin.

(n.) Come and see the justice of God. Many
ways the great Judge of the world has made it to
appear that he hates sin; and, both by the judgments
of his mouth in the written word, and the judgments
of his hand in the course of his providence, he has
revealed " his wrath from heaven against all ungod
liness and unrighteousness of men." It is true, that
he is gracious and merciful ; but it is as true, that
" God is jealous, and the Lord revengeth." God,

163 COMMUNICANT'S COMPANION.

even our God, is a consuming fire, and will reckon
for the violation of his laws, and the injuries done to
his crown and dignity. The tenor of the Scripture,
from the second of Genesis to the last of Revelation,
proves this, " The soul that sinneth, it shall die." In
many remarkable punishments of sin, even in this
life, it is written as with a sunbeam, so that he that
rims may read, That the Lord is righteous.

But never did the justice of God appear so con
spicuous, so illustrious, as in the death and suffer
ings of Jesus Christ set before us in this ordinance.
Here his " righteousness is like the great mountains,
though his judgments are a great deep." Come and
see the holy God, showing his displeasure against sin
in the death of Christ, more than in the ruin of an
gels, the drowning of the old world, the burning of
Sodom, and the destruction of Jerusalem : nay, more
than in the torments of hell, all things considered.

God manifested his justice, in demanding such
satisfaction for sin, as Christ was to make by the
blood of his cross. Hereby he made it to appear
how great the provocation was which was done him
by the sin of man, that, not only such an excellent
person must be chosen to intercede for us, but his
sufferings and death must be insisted on to atone for
us. Sin being committed against an infinite Majes
ty, seems by this to have in it a kind of infinite ma
lignity, that the remission of it could not be procured,
but by a satisfaction of infinite value. If mere mercy
had pardoned sin, without any provision made to
answer the demands of injured justice, God had de
clared his goodness; but, when Jesus Christ is set
forth to be a propitiation for sin, and God is pleased
to put himself to so vast an expense for the saving
of the honour of his government in the forgiveness
of sin, this declares his righteousness; it declares,
" I say, at this time, his righteousness." See what
an emphasis the apostle lays upon this.

Sin hath wronged God in his honour, for he can
not otherwise be wronged by any of his creatures.
In breaking the law, we dishonour God; we sin and

COMMUNICANT'S COMPANION. 169

come short of his glory. For this wrong, satisfaction
must be made : that which first offers, is the eternal
ruin of the sinner; let the sentence of the law be ex
ecuted, and thereby God may get him honour upon
us, in lieu of that he should have had from us. But
can no expedient be found out to satisfy God, and
yet save the sinner? Is it not possible to offer an
equivalent? " Will the Lord be pleased with thou
sands of rams, or ten thousands of rivers of oil? Shall
we give our first-born for our transgression, the fruit
of our body for the sin of our soul?" No; these
are not tantamount : no submissions, sorrows, suppli
cations, services, or sufferings of ours, can be looked
upon as a valuable consideration for the righteous
God to proceed upon, in forgiving such injuries, and
restoring such criminals to his favour. The best we
do is imperfect; the utmost we can do is already
owing. Here, therefore, the Lord Jesus interposes,
undertakes to make a full reparation of the injury
done to God's glory by sin ; clothes himself with our
nature, and becomes surety for us, as Paul for One-
simus : " If they have wronged thee, or owe thee
aught, put that on mine account ; I have written it
with mine own hand, with mine own blood I will re
pay it." He was made sin for us, a curse for us, an
offering for our sin. He " bore our sins in his own body
on the tree ;" and thus the justice of God was not
only satisfied, but greatly glorified. Come and see
how bright it shines here.

God manifested his justice, in dealing as he did
with him who undertook to make satisfaction. Hav
ing " laid upon him the iniquity of us all, he laid it
home to him; for it pleased the Lord to bruise him,
and put him to grief. He was not only despised and
rejected of men, who knew him not, but he was
stricken, smitten of God and afflicted." The ancient
way in which God testified his acceptance of sacri
fices, was by consuming them with fire from heaven.
The wrath of God, which the offerers deserved should
have fallen upon them, fell upon the offering; and so

15

170 COMMUNICANT'S COMPANION,

the destruction of the sacrifice was the escape of the
sinner. Christ becoming a sacrifice for us, the fire
of God's wrath descended upon him, which troubled
his soul, put him into an agony, and made him cry
out, " My God, my God, why hast thou forsaken
me?" " Come, then, and behold the goodness and
severity of God." " Christ being made sin for us,
God did not spare him." " By the determinate counsel
and foreknowledge of God, he was delivered to them
who, with wicked hands, crucified and slew him."
" Awake, 0 sword," the sword of divine justice, fur
bished and bathed in heaven ! — awake " against my
Shepherd, and against the man that is my fellow,
saith the Lord of hosts; smite the Shepherd."

Let us look on the sufferings of Christ, and say, as
he himself hath taught us, " If this be done in the
green tree, what shall be done in the dry?" What
was done to him, shows what should hav^ been done
to us, if Christ had not interposed, and what will be
done to us if we reject him. If this were done to the
Son of God's love, what shall be done to the genera
tion of his wrath? If this were done to one that
had but sin imputed to him, who, as he had no cor
ruptions of his own for Satan's temptations to fasten
upon, so he had no guilt of his own for God's wrath
to fasten upon, who was as a green tree, not apt to
take fire ; what shall be done to those who have sin
inherent in them, which makes them as a dry tree,
combustible and proper fuel for the fire of God's
wrath ? If this were done to one that had done so
much good, what shall be done to us that have done
so little? If the Lord Jesus himself was put into
an agony by the things that were done to him, was
sorrowful, and very heavy, " can our hearts endure,
or can our hands be strong, when God shall deal with
us?" " Who would set the briers and thorns against
him in battle?" From the sufferings of Christ, we
may easily infer what a " fearful thing it is to fall into
the hands of the living God."

(in.) Come and see the love of Christ. This is
that which, with a peculiar regard, we are to observe

COMMUNICANT'S COMPANION. 171

and contemplate in this ordinance: where we see
Christ, and him crucified, we cannot but see the love
of Christ, which passeth knowledge. When Christ
did but drop a tear over the grave of Lazarus, the
Jews said, " See how he loved him!" Much more
reason have we to say, when we commemorate the
shedding of his blood for us, " See how he loved us!"
Greater love hath no man than this, to lay down his
life for his friend. Thus Christ hath loved us ; nay,
he laid down his life for us when we were enemies.
Herein is love — love without precedent, love without
parallel. Come and see the wonders of this love.

It was free love. — Christ gave himself for us ; and
what more free than a gift ? It was free, for it was
unasked : nothing cried for this mercy, but our own
misery; when no eye pitied us, of his own good will
he relieved us, " said to us, when we were in our
blood, Live; yea, he said to us, Live." That was a
time of 16Ve indeed. It was free, for it was unme
rited: there was nothing in us desirable, nothing pro
mising; the relation we stood in to God as creatures,
did but aggravate our rebellion, and make us the
more obnoxious. As he could not obtain any advan
tage by our happiness, so he would not have sustain
ed any damage by our misery. If there was no
profit in our blood, yet for certain there would have
been no loss by it; no, but the reasons of his love
were fetched from within himself, as God's love of
Israel was. He loved them, because he would love
them. It was free, for it was unforced: he willingly
offered himself. Here am I, send me. This sacri
fice was bound to the horns of the altar, only with
the cords of his own love.

It was distinguishing love. — It was good-will to
fallen man, and not to fallen angels. He did not lay
hold on a world of sinking angels; as their tree fell,
so it lies, and so it is like to lie for ever: but on the
seed of Abraham he taketli hold. The nature of
angels was more excellent than that of man, their
place in the creation higher, their capacity for honour
ing God greater; and yet they were passed by. Mail

172 COMMUNICANT'S COMPANION.

that sinned, was pitied and helped; while angels that
sinned, were not so much as spared. The deplorable
state of devils, serves as a foil to set off the blessed
state of the ransomed of the Lord.

It was condescending love. — Never did love hum
ble itself, and stoop so low as the love of Christ did.
It was great condescension, that he should fix his
love upon creatures so mean, " man that is a worm,
the son of man that is a worm;" so near a-kinto the
brutal part of the creation, especially since the fall,
that one would think he should rather be the scorn
than the love of the spiritual and purely intellectual
world: yet this is the creature that is chosen to be
the darling of heaven, and in whom Wisdom's de
lights are. But especially that, in prosecution of this
love, he should humble himself as he did: humble
himself to the earth in his incarnation; humble him
self into the earth in the meanness of his life ; humble
himself into the earth, when he went to the 'grave, the
place where mankind appears under the greatest mor
tification and disgrace.

It was expensive love. — His washing the feet of
his disciples is spoken of as an act of love to them;
and that was condescending love, but not costly like
this. He loved us, and bought us, and paid dear for
us, that we might be unto him a purchased people.
Because he loved Israel, he gave "men for them,
and people for their life, even Egypt for their ran
som." But because he loved us, he gave himself for
us, even his own blood for the ransom of our souls.

It was strong love, strong as death, and which
many waters could not quench. — This was the great
ness of his strength, in which the Redeemer travelled,
who is mighty to save ; it was strong to break through
great difficulties, and trample upon the discourage
ments that lay in his way. When he had this bap
tism of blood to be baptized with, it was love that
said, " How am I straitened till it be accomplished!"
It was love that said, "With desire have I de
sired to eat this passover," which he knew was to be
ais last. It was the strength of his love that recon-

COMMUNICANT'S COMPANION. 173

ciled him to the bitter cup which was put into his
hand, anil made him wave his petition, " that it might
pass from him;" which, for ought we know, if he
had insisted upon it, had been granted, and the work
undone.

It was an everlasting love. — It was from everlast
ing in the counsels of it, and will be to everlasting in
the consequences of it, Not like our love, which
comes up in a night and perishes in a night. He
loved to the end, and went on with his undertaking
till he said, " It is finished." Never was there such
a constant lover as the blessed Jesus, whose gifts and
callings are without repentance.

(iv.) Come and see the conquest of Satan. And
this is a very pleasing sight to all those who through
grace are turned from the power of Satan unto God,
as it was to the Israelites, when they had newly
shaken off the Egyptian yoke, to see their task-mas
ters and pursuers dead upon the sea-shore. Come
and see our Joshua discomfiting the Amalekites ; our
David, with a sling and a stone, vanquishing that
proud Goliath, who not only himself basely deserted,
but then boldly defied the armies of the living God.
Come and see, not Michael and his angels, but Mi
chael himself; Michael our Prince, who trode the
wine-press alone, entering the lists with the dragon
and his angels, and giving them an effectual over
throw ; the seed of the woman, though bruised in the
heel, yet breaking the serpent's head, according to
that ancient promise made unto the fathers. Come
and see the great Redeemer, not only making peace
with earth, but making war with hell ; dispossessing
the strong man armed, "spoiling principalities and
powers, making a show of them openly, and triumph
ing over them in his cross."

(v.) Come and see Christ triumphing over Satan
at his death. Though the war was in heaven, yet
some fruits of the victory even then appeared on
earth. Though, when Christ was in the extremity
of his sufferings, there was darkness over all the
land, which gave the powers of darkness all the ad-

15*

174 COMMUNICANT'S COMPANION.

vantage they could wish for; yet he beat the enemy
upon his own ground. Satan, some think, terrified
Christ into his agony ; but then he kept possession of
his own soul, and steadily adhered to his Father's
will, and to his own undertaking : so he baffled Sa
tan. Satan put it into the heart of Judas to betray
him; but in the immediate ruin of Judas, who pre
sently went and hanged himself, Christ triumphed
over Satan, and made a show of him openly. Satan
tempted Peter to deny Christ, desiring to have him,
that he might sift him as wheat; but, by the speedy
repentance of Peter, who, upon a look from Christ,
went out and wept bitterly, Christ triumphed over
Satan, and baffled him in his designs. Satan was
ready to swallow up the thief upon the cross; but
Christ rescued him from the gates of hell, and raised
him to the glories of<tieaven, and thereby spoiled Sa
tan, who was as a lion disappointed of his prey.

Come and see Christ triumphing over Satan by
his death; the true Samson, that did more towards
the ruin of the Philistines dying than living : ho.ving
by his life and doctrine destroyed the works of the
devil, at length by his death " he destroyed the devil
himself, that had the power of death." In him was
fulfilled the blessing of the tribe of Gad: "A troop
shall overcome him, but he shall overcome at the
last;" and "through him that loved us we are con
querors, yea, more than conquerors."

Christ, by dying, made atonement for sin, and so
conquered Satan. By the merit of his death he
satisfied God's justice for the sins of all that should
believe in him; and if the judge remit the sentence,
the executioner has nothing to do with the prisoner.
We were ready to fall under the curse, to be made
an anathema, that is, to be delivered unto Satan;
Christ said, Upon me be the curse: this blotted out
ihe handwriting that was against us, took it out
of the way, nailed it to the cross; and so Satan is
spoiled; — Who shall condemn? It is Christ that
died. When God forgives the iniquity of his people,
ae brings back their captivity. If we shall not come

COMMUNICANT'S COMPANION. 175

into condemnation, we are saved from coming into
execution.

Christ, by dying, sealed the gospel of grace, and
purchased the Spirit of grace ; and so conquered Sa
tan. The Spirit acting by the gospel as the instru
ment, and the gospel animated by the Spirit as the
principal, are become " mighty to the pulling down
of Satan's strong holds." Thus a foundation is laid
for a believer's victory over the temptations and ter
rors of the wicked one. Christ's victory over Satan
is our victory, and we overcome him " by the blood
of the Lamb." Thus kings of armies did flee apace,
and even they that tarried at home, and did them
selves contribute nothing to the victory, yet " divided
the spoil." Christ, having thus trodden Satan under
our feet, calls to us, as Joshua to the captains of
Israel, " Come near, put you* feet upon the necks
of these kings." " Resist the devil and he will flee
from you," for he is a conquered enemy.

(vi.) Come and see the worth of souls. — We judge
of the value of a thing, by the price which a wise
man that understands it gives for it. Pie that made
souls, and had reason to know them, provided for
their redemption, not " corruptible things as silver
and gold, but the precious blood of his own Son."
It was not a purchase made hastily, for it was the
contrivance of infinite wisdom from eternity; it was
not made for necessity, for he neither needed us nor
could he be benefited by us ; but thus he was pleased
to teach us what account we should make of our
own souls, and their salvation and happiness. The
incarnation of Christ put a great honour upon the
human nature: never was it so dignified, as when
it was taken into union with the divine nature in the
person of Immanuel. But the death and sufferings of
Christ add much more to its value, for he laid down
his own life to be a ransom of ours, when nothing
else was sufficient to answer the price. Lord, what
is man that he should be thus visited, thus regarded !
— that the Son of God should not only dwell among
us, but die for us !

176 COMMUNICANT'S COMPANION*

Now, let us see this, and learn how to put a value
Upon our own souls. Not so as to advance our con
ceit of ourselves, — nothing can be more humbling
and abasing, than to see our lives sold by our own
folly, and redeemed by the merit of another; but so
as to increase our concern for ourselves, and our
own spiritual interests. Shall the souls, the precious
souls, upon which Christ put such a value, and paid
such a price for, debase and undervalue themselves
so far as to become slaves to Satan, and drudges to
the world and the flesh? We are bought with a
price; and therefore we not only injure the purcha
ser's right to us, if we alienate ourselves to another,
but we reproach his wisdom in paying such a price,
if we alienate ourselves for a thing of nought. It
is the apostle's argument against uncleanness, and
against making ourselves the servants of men. Christ
having purchased our souls at such a rate, we dis
parage them if we stake them to the trifles of the
world, or pawn them for the base and sordid plea
sures of sin. Shall that birthright be sold for a mess
of pottage, which Christ bought with his own blood?
No; while we live, let our souls be our darlings, (Ps.
xxii. 20,) for his sake to whom they were so dear.
If Christ died and suffered so much to save our souls,
let us not hazard the losing of them, though it be to
gain the whole world.

Let us see this, and learn how to put a value upon
the souls of others. This forbids us to do any thing
that may turn to the prejudice of the souls of others,
by drawing them to sin, or discouraging them in that
which is good. The apostle lays a great stress upon
this argument, against the abuse of our Christian
liberty, to the offence of others — " Destroy not him
with thy meat for whom Christ died." Shall not we
deny ourselves and our own satisfaction, rather than
occasion guilt or grief to them for whom Christ hum
bled himself, even to the death of the cross? Shall
we slight those upon whom Christ put such a value?
Shall we set those with the dogs of our flock, whom

COMMUNICANT'S COMPANION. 177

Christ purchased with his own blood, and set among
the lambs of his flock? God forbid.

This also commands us to do all we can for the
spiritual welfare and salvation of the souls of others.
Did Christ think them worth his blood? and shall
not we think them worth our care and pains? Shall
not we willingly do our utmost to save a soul from
death, and thereby hide a multitude of sins, when
Christ did so much, and suffered so much, to make
it possible? Shall not we pour out our prayers for
them for whom Christ poured out his soul unto
death, and bear them upon our hearts whom Christ
laid so near his? Blessed Paul, in consideration
hereof, not only made himself the servant of all, to
please them for their edification, but was willing to
be " offered upon the sacrifice and service of their
faith," and so to fill up what was behind of the af
flictions of Christ for his body's sake. And if we be
at any time called upon even to lay down our lives
for the brethren, we must remember that in that, as
well as in washing their feet, Christ has left us an
example.

(vn.) Come and see the purchase of the blessings
of the new covenant. — The blood of Christ was not
only the ransom of our forfeited lives, and the re
demption of our souls from everlasting misery; but
it was the valuable consideration upon which the
grant of eternal life and happiness is grounded.
Christ's death is our life ; that is, it is not only our
salvation from death, but it is the fountain of all our
joys, and the foundation of all our hopes. All the
comforts we have in possession, and all we have in
prospect; all the privileges of our way, and all those
of our home, are the blessed fruits of that accursed
tree on which our Redeemer died.

See the blood of Christ, the spring from whence
all the blessings of the covenant flow. That is the
price of all our pardons, " we have redemption
through his blood, even the forgiveness of sins:"
without the shedding of blood, that precious blood,
there had been no remission. That is the purchase

178 COMMUNICANT'S COMPANION.

of the divine favour, which is our life ; we are made
accepted only in the beloved. Peace is made, a
covenant of peace settled, and peace secured to all
the sons of peace, by the blood of his cross, and not
otherwise. That is the price paid for the " purchased
possession, that they which are called may receive
the promise of eternal inheritance.'7 Christ was
made a curse for us, not only to redeem us from the
curse of the law, but that we through him might
inherit the blessing. Thus, " out of the eater comes
forth meat, and out of the strong sweetness." Be
hold, he shows us a mystery.

See the blood of Christ, the stream in which all
the blessings of the covenant flow to us. The blood
of Christ, as it is exhibited to us in this ordinance, is
the vehicle, the channel of conveyance by which all
graces and comforts descend from heaven to earth.
"This cup is the new testament in the blood of
Christ," and so it becomes a cup of blessing, a cup
of consolation, a cup of salvation. All the hidden
manna comes to us in this dew. It is the blood of
Christ speaking for us, that pacifies an offended God :
it is the blood of Christ sprinkled on us, that purifies
a defiled conscience. As it was the " blood of Jesus
that consecrated for us the new and living way,"
and opened the kingdom of heaven to all believers;
so it is by that blood that we have boldness " to enter
into the holiest."

(vin.) Come and see how much we owe to the
death of Christ, the rich purchases he made for us,
that he might cause us to inherit substance, and might
fill our treasures. — Let this increase our esteem of the
love of Christ, which was not only so very expen
sive to himself, but so very advantageous to us. Let
this also enhance the value of covenant blessings in
our eyes. The blessings of this life we owe to the
bounty of God's providence, but spiritual blessings in
heavenly things we owe to the blood of his Son. Let
these, therefore, be to us more precious than rubies,
—let these always have a preference, — let us be wil
ling to part with any thing, rather than hazard the

COMMUNICANT'S COMPANION. 179

favour of God, the comforts of the Spirit, and life
•sternal, remembering what these cost, — let us never
•nake light of wisdom's preparations, when we see
at what rate they were bought in. To them who
believe they are precious, for they know they were
purchased by the precious blood of Christ, which we
undervalue as a common thing, if we prefer farms
and merchandize before heaven and the present ear
nests of it.

CHAPTER IX.

SOME ACCOUNT OP THE PRECIOUS BENEFITS WHICH ARE TO
BE RECEIVED BY FAITH IN THIS ORDINANCE.

I. The pardon and forgiveness of our sins; a renewed pardon of
daily trespasses, and a confirmed pardon of all trespasses. II. The
adoption of sons ; the privileges of adoption, and the Spirit of
adoption. III. Peace and satisfaction to our minds ; opened in
two things. IV. Supplies of grace, confirming gracious habits,
quickening gracious acts ; instances of both. V. The earnests
of eternal bliss and joy, the assurances of it, and the foretastes
of it.

IN the Lord's Supper, we are not only to " show the
Lord's death," and see what is to be seen in it, as
many who, when he was upon the cross, stood afar
off beholding; — no; we must there be more than
spectators — we must eat of the sacrifice, and " so
partake of the altar." The bread which came down
from heaven was not designed merely for show-
bread, bread to be looked upon ; but for household
bread, bread to be fed upon, bread to strengthen our
hearts, and wine to make them glad; and wisdom's
invitation is, " Come, eat of my bread, and drink of
the wine that I have mingled." Christ's feeding
great multitudes miraculously, more than once, when
he was here upon earth, was (as his other miracles)
significant of the spiritual provision he makes in the

180 COMMUNICANT'S COMPANION.

everlasting gospel, for the support and satisfaction of
those that leave all to follow him. If we do not all
eat, and be not all filled abundantly with the good
ness of his house, it is our own fault. Let us not
then straiten and starve ourselves, for the Master of
the feast has not stinted us ; he has not only invited
us, and made provision for our entertainment, but he
calls to us as one that bids us hearty welcome —
" Eat, 0 friends ! drink, yea, drink abundantly, 0
beloved!"

All people are for what they can get: here is
something to be got in this ordinance, if it be rightly
improved, which will turn to our account infinitely
more than the " merchandize of silver, or the gain of
fine gold." Christ and all his benefits are here not
only set before us, not only offered to us, but settled
upon us, under certain provisos and limitations ; so
that a believer, who sincerely consents to the cove
nant, receives some of the present benefit of it, in
and by this ordinance, both in the comfortable expe
rience of communion with God in grace, and the
comfortable expectation of the vision and fruition
of God in glory.

Gospel ordinances in general, and this in particu
lar, which is the seal of gospel promises, are wells of
salvation, out of which we may draw water with joy;
breasts of consolation, from which we may suck and
be satisfied ; golden pipes, through which the oil of
grace is derived from the good olive, to keep our
lamps burning. We receive the grace of God herein
in vain, if we take not what is here tendered — gospel
blessings upon gospel terms. We are here to receive
Christ Jesus the Lord, and since " with hi'm God free
ly gives us all things," we must with him by faith
take what he gives — " all spiritual blessings in hea
venly things by Christ Jesus."

I. Here we may receive the pardon and forgive
ness of our sins. This is that great blessing of the
new covenant, which makes way for all other bless
ings, by taking down that wall of partition which
separated between us and God, and hinders good

COMMUNICANT'S COMPANION. 181

things from us : it is the matter of that promise which
comes in as a reason for all the rest — I will do so and
so for them, " for I will be merciful to their unright
eousness." This is that great blessing which Christ
Jied to purchase for us: his blood was shed for many,
for the remission of sins; and perhaps he intimated
this to be in a special manner designed by him in his
sufferings, when the first word we find recorded that
he spoke, after he was nailed to the cross, was, " Fa
ther, forgive them;'7 which seems to look not only
to those that had an immediate hand in his death,
but to those that are remotely accessary to it, as all
sinners are, though they know not what they do.

The everlasting gospel is an act of indemnity — an
act of oblivion we may call it, for it is promised that
our sins and iniquities he will remember no more : it
is indeed an act of grace; repentance and remission,
of sins is by it published in Christ's name to all na
tions. It is proclaimed to the rebels, that, if they will
Jay down their arms, acknowledge their offence, re
turn to their allegiance, approve themselves good
subjects for the future, and make the merits of him
whom the Father hath appointed to be the Mediator,
their plea in suing out their pardon, the offended
Prince will be reconciled to them, their attainder shall
be reversed, and they shall not only be restored to
all the privileges of subjects, but advanced to the
honours and advantages of favourites. Now it
concerns us all to be able to make it out that we are
entitled to the benefit of this act, that we are quali
fied, according to the tenor of it, for the favour in
tended by it; and if we be so indeed, in the Lord's
Supper we receive that pardon to us in particular,
which in the gospel is proclaimed to all in general.
We do here receive the atonement, as the expression
is. God hath received it for the securing of his ho
nour, and we receive it for the securing of our hap
piness and comfort ; we claim the benefit of it, and
desire to be justified and accepted of God for the sake
of it.

This sacrament should therefore be received with
16

182 COMMUNICANT'S COMPANION,

a heart thus lifting up itself to God : " Lord, I am
a sinner, a great sinner, I have done very foolishly;
forfeited thy favour, incurred thy displeasure, and
deserve to be for ever abandoned by thee. But Christ
died ; yea rather, is risen again, hath finished trans
gression, made an end of sin, made reconciliation for
iniquity, and brought in an everlasting righteousness ;
he gave his life a ransom for many, and if for many,
why not for me? In him a free and full remission
is promised to all penitent, obedient believers; by
him all that believe are justified, and to them there is
no condemnation. Thou, even thou, art he that blot-
test out their transgressions for thine own sake, and
art gracious and merciful ; nay, thou art faithful and
just to forgive them their sins. Lord, I repent, — I
believe, and take the benefit of those promises, those
exceeding great and precious promises, which are to
my soul as life from the dead. I flee to this city of
refuge, I take hold of the horns of this altar ; here I
humbly receive the forgiveness of my sins, through
Jesus Christ, the great propitiation, to whom I entire
ly owe it, and to whom I acknowledge myself infi
nitely indebted for it, and under the highest obligations
imaginable to love him, and live to him. He is the
Lord our righteousness, so accept I him: let him be
made of God to me righteousness, and I have enough;
I am happy for ever."

Every time we come to the Lord's Supper, we
come to receive the remission of sins; that is,

1. A renewed pardon of daily trespasses. — In
many things we offend daily, and even he that is
washed, that is, in a justified state, needs to wash his
feet; and, blessed be God, there is a fountain opened
for us to wash in, and encouragement given to pray
for daily pardon as duly as we do for daily bread.
We have to do with a God that multiplies pardon.
Lord, the guilt of such a sin lies upon me like a
heavy burden ; I have lamented it, confessed it, re
newed my covenant against it, and now in this ordi
nance I receive the forgiveness of that sin : and here
it is said to my soul, "The Lord hath put away thy

COMMUNICANT'S COMPANION. 183

sin, thou shall not die." Many a fault I have been
overtaken in since I was last with the Lord at his ta
ble; and, having repented of them, I desire to apply
the blood of Christ to my soul, in a particular man
ner, for the forgiveness of them.

2. A confirmed pardon of all trespasses. — I come
here to receive further assurances of the forgiveness
of my sins, and further comfort arising from those
assurances. I come to hear again that voice of joy
and gladness, which has made many a broken bone
to rejoice — "Son, daughter, be of good cheer; thy
sins are forgiven thee :" I come for the father's kiss
to a returning prodigal, which seals his pardon, so as
to silence his doubts and fears. When God would
by his prophets speak comfortably to Zion, thus he
saith — " Thy warfare is accomplished, thine iniquity
is pardoned." And the inhabitant shall not say, " I
am sick;" that is, he shall see no cause to complain
of any outward calamity, if his iniquity be forgiven.
O that I might here have the white stone of absolu
tion, and my pardon written more legibly! 0 that
Christ would say to me, as he did to that woman to
whom much was already forgiven, " Thy sins are
forgiven!" This is what I come to receive, 0 let me
not go away without it.

II. Here we may receive adoption of sons. The
covenant of grace not only frees us from the doom of
criminals, but advances us to the dignity of children :
Christ redeemed us from the curse of the law, in
order to this, that " we might receive the adoption of
sons." The children's bread given us in this ordi
nance is, as it were, livery and seisin, to assure us
of our adoption upon the terms of the gospel, that
if we will take God in Christ to be to us a Father, to
rule and dispose of us, and to be feared and honoured
by us, he will take us to be his sons and daughters
" Behold, what manner of love is this !" Be astonish
ed, 0 heavens ! and wonder, 0 earth ! Never wa?
there such compassionate, such condescending love
God here seals us the grant botli of the privileges oi
adoption, and the Spirit of adoption.

184 COMMUNICANT'S COMPANION.

Here is a grant of the privileges of adoption sealed
to us. — Here we are called the children of God, and
he calls himself our Father, and encourages us to
call himself so. " Seemeth it to you a light thing,"
saith David, " to be a king's son-in-law, seeing I am
a poor man, and lightly esteemed?" And shall it
not seem to us a great thing, an honour infinitely
above all those which the world can pretend to con
fer, for us who are worms of the earth, and a gene
ration of vipers, children of disobedience and wrath
by nature, to be the adopted children of the King of
kings? "This honour have all the saints." Nor is
it an empty title that is here granted us, but real ad
vantages of unspeakable value.

The eternal God here saith it, and seals it to every
true believer: Fear not, I will be a Father to thee,
an ever-loving, ever-living Father: leave it to me to
provide for thee; on me let all thy burdens be cast;
with me let all thy cares be left, and to me let all thy
requests be made known; "the young lions shall
lack and suffer hunger," but thou shalt want nothing
that is good for thee, nothing that is fit for thee ; my
wisdom shall be thy guide, my power thy support,
and " underneath thee the everlasting arms. As the
tender father pities his children, so will I pity thee,
and spare thee as a man spareth his son that serves
him." Thou shalt have my blessing and love, the
smiles of my face, and the kisses of my mouth, and in
the arms of my grace will I carry thee to glory, as the
nursing father doth the sucking child. Does any thing
grieve thee? Whither shouldst thou go with thy
complaint, but to thy Father? saying to him as that
child, " My head, my head;" and thou shalt find that
" as one whom his mother comforteth, so will the Lord
thy God comfort thee." Does any thing terrify thee?
" Be not afraid, for I am thy God ; when thou passest
through the waters, I will be with thee ; and through
the rivers, they shall not overflow thee." Art thou
in doubt ? Consult me, and " I will instruct thee in
the way that thou shouldst go : I will guide thee
with mine eye." Acknowledge me, and I will direct

COMMUNICANT'S COMPANION. 185

thy steps. Dost thou offend? Is there foolishness
bound up in thy heart? Thou must expect fatherly
correction: " I will chasten thee with the rod of men,
and with the stripes of the children of men; but my
loving-kindness will I not utterly take from thee;"
thine afflictions shall not only consist with, but flow
from covenant love; and but for a season, when
need is, shalt thou be in heaviness.

" I will be a father to thee ; and, son, thou shalt
be ever with me, and all that I have is thine; whether
Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come, all are
thine," as far as is necessary to thine happiness ; nor
shall any thing ever be able to separate thee from my
love. I will be a father to thee, and then Christ shall
be thy elder brother, the prophet, priest, and king of
the family, as the first-born among many brethren.
Angels shall be thy guard: with the greatest care and
tenderness shall they bear thee up in their arms, as
ministering spirits charged to attend the heirs of sal
vation.

Providence shall be thy protector, and the disposer
of all thine affairs for the best; so that whatever hap
pens, thou mayest be sure it shall be made to work
for thy good, though as yet thou canst not see how
or which way. The assurances of thy Father's love
to thee, in his promises and communion with him in
his ordinances, shall be thy daily bread, thy continual
feast, the manna that shall be rained upon thee, the
water out of the rock that shall follow thee in this
wilderness, till thou come to Canaan.

Now art thou a child of God, but it doth not yet
appear what thou shalt be. When thou wast predes
tinated to the adoption of a son, thou wast designed
for the inheritance of a son; if a child, then an heir.
Thy present maintenance shall be honourable and
comfortable, and such as is fit for thee in thy mino
rity, while thou art under tutors and governors; but
what is now laid out upon thee is nothing, in com
parison with what is laid up for thee ; an inheritance
incorruptible, midenled, and that fades not away. If
16*

186 COMMUNICANT'S COMPANION.

God be thy Father, no less than a crown, a kingdom,
shall be thy portion, and heaven thy home, where
thou shalt be for ever with him. In thy Father's
house there are many mansions, and one for thee, if
thou be his dutiful child. It is thy Father's good
pleasure to give thee the kingdom.

Here is a grant of the Spirit of adoption sealed to
us. — As the giving of Christ for us was the great pro
mise of the Old Testament, which was fulfilled in the
fulness of time, so the giving of the Spirit to us is the
great promise of the New Testament, and a promise
that is sure to all the seed: this promise of the Father,
which we have heard of Christ, we in this ordinance
wait for, and it follows upon the former ; for, where-
ever God gives the privileges of children, he will give
the nature and disposition of children; regeneration
always attends adoption — "because ye are sons, God
hath sent forth the Spirit of his Son into your hearts."
Great encouragement we have to ask this gift, from
the relation of a Father, wherein God stands towards
us: if earthly parents "know how to give good gifts
to their children," such as are needful and proper for
them, " much more shall our heavenly Father give
the Holy Spirit to them that ask him." He will give
the Spirit to teach his children, and, as their tutor, to
lead them into all truth ; to govern his children, and,
as the best of guardians, to dispose their affections,
while Providence disposes their affairs for the best.
He will give his Spirit to renew and sanctify them,
and make them meet for his service in this world,
and his kingdom in a better; to be the guide of their
way, and the witness of their adoption, and to seal
them to the day of redemption.

An earnest of this grant of the Spirit to all be
lievers in this ordinance, Christ gave, when, in his
first visit he made to his disciples after his resurrec
tion, having showed them his hands and his side, his
pierced hands, his pierced side, (which in effect he
does to us in this sacrament,) he breathed on them,
and said unto them, " Receive ye the Holy Ghost."
What he said to them, he says to all his disciples,

COMMUNICANT'S COMPANION. 187

making them an offer of this inestimable gift, and
bestowing it effectually on all believers, who are all
"sealed with that Holy Spirit of promise." Re
ceive then the Holy Ghost, in the receiving of this
bread and wine ; the graces of the Spirit, as bread to
strengthen the heart; his comforts, as wine to make
it glad. Be willing and desirous to receive the Holy
Ghost, let the soul and all its powers be put under
his operations and influences : " Lift up your heads,
O ye gates, and be lifted up, ye everlasting doors,
and then this King of Glory shall come in/' to all
that invite him and will bid him welcome.

" But will God in very deed thus dwell with men,"
with such men upon the earth? And shall they be
come temples of the Holy Ghost? Shall he come
upon them? Shall the power of the Highest over
shadow them? Shall Christ be formed in me, a holy
thing? Say, then, my soul, say as the blessed virgin
did, Here I am, "be it unto me according to thy
word." I acknowledge myself unworthy the being
of a man, having so often acted more like a brute,
much more unworthy the dignity of a son; I have
been an undutiful, rebellious prodigal ; I deserve to
be turned out of doors, abandoned and disinherited,
and forbidden my Father's house and table. But
who shall set bounds to infinite mercy, and to the
compassions of the Everlasting Father? If, notwith
standing this, he will yet again take me into his fam
ily, and clothe me with the best robe; though it is too
great a favour for me to receive, who am a child of
disobedience, yet it is not too great for him to give,
who is the Father of mercies. To thee, therefore,
0 God, I give up myself, and I will "from this time
cry unto thce, My Father, thou art the guide of my
youth." Though I deserve not to be owned as a hired
servant, I desire and hope to be owned as an adopted
son. Be it unto thy servant according to thy promise

III. Here we may receive peace and satisfaction
in our minds. — This is one of the precious legacies
Christ lias left to all his followers; and it is here in
this ordinance paid, or secured to be paid, to all thoso

188 COMMUNICANT'S COMPANION.

that are ready and willing to receive it : " Peace I
leave with you, my peace I give unto you;" such a
peace as the world can neither give nor take away.
This is the repose of the soul in God, our reconcilia
tion to ourselves, arising from the sense of our recon
ciliation to God, the conscience being thus fully purged
from dead works, which not only defile, but disturb
and disquiet us. When the " Spirit is poured out on
high, then the \vork of righteousness is peace, and
the eifect of righteousness, quietness and assurance
for ever." The guilt of sin lays the foundation of
trouble and uneasiness; where that is removed by
pardoning mercy, there is ground for peace: but
there must be a further act of the divine grace to put
us in the actual possession of that peace ; when he
who alone can open the ear to comfort, as well as
discipline, makes us to hear joy and gladness, then
the storm ceases, and there is a calm. The mind
that was disturbed with the dread of God's wrath, is
quieted with the tokens of his favour and love.

This we should have in our eye at the Lord's
table : here I am waiting to hear what God the Lord
will speak, and hoping that he, who speaks peace to
his people and to his saints, will speak that peace to
me, who make it the top of my ambition to answer
the character, and have the lot, of his people and
saints. This peace we may here expect to receive
for two reasons:

Because this ordinance is a seal of the promise of
peace ; in it God assures us that his thoughts towards
us are thoughts of peace, and then ours towards our
selves may be so. We are here among his people,
whom he has promised to bless with peace, and
we may apply that promise to ourselves, plead it,
and humbly claim the benefit of it. This is that rest
to the soul which our Master has promised to all
those that come to him, and take his yoke upon them ;
and this promise, among the rest, is here ratified, as
yea and amen in Christ.

The covenant of grace is indeed a covenant of
peace, in the ever-blessed soil of which " light is

COMMUNICANT'S COMPANION. 189

sown for the righteous, and gladness for the upright
in heart." And this covenant of peace is that which
eternal truth hath said, shall never be removed, hut
shall stand firm as a rock, when the " everlasting
mountains shall melt" like wax, and the "perpetual
hills shall bow." Has God so far consulted my pre
sent repose, as well as my future bliss, that he has
provided not only for the satisfaction of his own jus
tice, but for the satisfaction of my conscience; and
shall I indulge my own disturbance, and refuse to be
comforted? No; welcome the promised peace, the
calm so long wished for, the deshjed haven of a trou
bled spirit, tossed with tempest. Come, my soul, and
take possession of this Canaan ; by faith enter into
this rest, and let not thine own unbelief exclude
thee. If the God of peace himself speak peace,
though with a still small voice, let that silence the
most noisy and clamorous objections of doubts and
fears ; and, if he give quietness, let not them make
trouble.

Because this ordinance is an instituted means of
obtaining the peace promised. As the sacrifice was
ordained to make atonement for the soul, so the feast
upon the sacrifice was intended for the satisfaction of
the soul concerning the atonement made, to remove
that amazement and terror which arose from the con
sciousness of guilt. This ordinance is a feast ap
pointed for that purpose. God doth here not only
assure us of the truth of his promise to us, but gives
us an opportunity of solemnizing our engagements to
him, and sealing ourselves to be his, which is ap
pointed not to satisfy him, (he that knows all things
knows if we love him,) but to satisfy ourselves, that,
thus taking hold of the hope set before us, we may
have strong consolation. The blood of Christ is in
this ordinance sprinkled upon the conscience, to pa
cify that, having been already sprinkled upon the
mercy-seat, to make atonement there, so making the
coiners thereunto perfect.

When the Lord Jesus appeared to his disciples
after his resurrection, the first word lie said to them

190 COMMUNICANT'S COMPANION.

was, " Peace be unto you;" and he saith the same to
us in this ordinance, Peace be unto this house, peace
to this heart. But the disciples of Christ, like those
that are apt to be terrified " and affrighted, supposing
that they have seen a spirit," or apparition, fearing
that it is but all a delusion, it is too good news to be
true ; what have they to do with peace, think they,
while their corruptions, follies, and infirmities are so
many ? But Christ, by this sacrament, checks those
fears ; as there, " Why are ye troubled ; and why do
thoughts arise in your hearts? Behold my hands
and my feet!" There is that in the marks of the
nails, which is sufficient to stop the mouth of unbe
lief, and to heal the wounds of a broken and contrite
spirit. There is merit enough in Christ, though in us
there is nothing but meanness and unworthiness.
S-uch considerations this ordinance offers, as have
often been found effectual, by the grace of God, to
create the fruit of the lips, peace, and to restore com
fort to the mourners. In it Christ saith again, " Peace
be unto you," as he did unto the disciples. And
sometimes a mighty power has gone along with that
word to lay a storm, as it did with that, (Mark iv. 39.)
"Peace, be still;" so that the soul so calmed, so qui
eted, has gone away, and said with wonder, " What
manner of man is this, for even the winds and the
seas obey him!"

IV. Here we may receive supplies of grace. — Je
sus Christ is, in this ordinance, made of God to all
believers, not only righteousness, but sanctification ;
so we must receive him; and having received him,
so we must walk in him. It is certain we have as
much need of the influences of the Spirit to furnish
vis for our duties, as we have of the merit of Christ
to atone for our sins; and as much need of divine
grace, to carry on the good work, as to begin it. We
are in ourselves not only ungodly, but without
strength, impotent in that which is good, and inclined
to that which is evil; and in the Lord alone have
we both righteousness and strength. If, therefore,
we have it in him, hither we must come, to have it

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from him : for gospel ordinances, and this particular
ly, are the means of grace, and the ordinary vehicle
in which grace is conveyed to the souls of believers.
Though God is not tied to them, we are, and must
attend with an expectation to receive grace from God
by them, and an entire submission of soul to the
operation and conduct of that grace. This ordinance
is as the pool of Bethesda, which our weak and im
potent souls must lie down by, waiting for the moving
of the waters, as those that know there is a healing
virtue in them by which we may experience benefit
as well as others. Here, therefore, we must set our
selves, expecting and desiring the effectual workings
of God's free grace in us, attending at wisdom's gates
for wisdom's gifts, and endeavouring to improve the
ordinance to this end.

From the fulness that is in Jesus Christ, in whom
" it pleased the Father that all fulness should dwell,"
we are here waiting to receive grace for grace, that
is " abundance of grace, and of the gift of righteous
ness." Where there is true grace, there is need of
more, for the best are sanctified but in part; and
there is a desire of more, forgetting the things which
are behind, and reaching forth to those which are
before, pressing towards perfection; and there is a
promise of more, for to him that hath shall be given ;
and " he that hath clean hands shall be stronger and
stronger." Therefore, in a sense of our own neces
sities, and a dependence on God's promises, we must
by faith receive and apply to ourselves the grace
offered us. "What things soever we desire," ac
cording to the will of God, " if we believe that we
receive them," our Saviour has told us, " we shall
have them." "According to thy faith, be it unto
tliee."

Reach forth a hand of faith, therefore, and receive
the promised grace, both for the confirming of gra
cious habits, and for the quickening of gracious acts.

1. Let us here receive grace for the confirming of
gracious habits, that they may be more deeply root
ed. We are conscious to ourselves of great weak-

192 COMMUNICANT'S COMPANION.

ness in grace: it is like a grain of mustard seed, as a
bruised reed, and smoking flax; — we are weak in
our knowledge, and apt to mistake; weak in our
affections, and apt to cool; weak in our resolutions,
and apt to waver. How weak is my heart! But
here is bread that strengthens man's heart, signifying
that grace of God, which confirms the principles, and
invigorates the powers of the spiritual and divine life
in the souls of the faithful. Come, my soul, come
eat of this bread, and it shall strengthen thee : though
perhaps thou mayest not be immediately sensible of
this strength received; the improvement of habits is
not suddenly discerned ; yet, through this grace, thou
shalt find hereafter, that thy path has been like the
shining light, which shines more and more.

We find there is much lacking in our faith, in our
love, and every grace; here, therefore, we must desire
and hope, and prepare to receive from Christ such
gifts of the Holy Ghost as will be mighty, through
God, to increase our faith, that its discoveries of
divine things may be more clear and distinct, and
its assurances of the truth of them more certain and
confident; that its consent to the covenant may be
more free and resolved, and its complacency in the
covenant more sweet and delightful. And that which
thus increases our faith will be effectual to inflame
our love, and make that strong as death, in its desires
towards God, and resolutions for him. We must
here wait to be strengthened with all might, by his
Spirit in the inner man, unto all patience in suffering
for him, and diligence in doing for him, and both
with joyfulness. We here put ourselves under the
happy influence of that great arid glorious power,
which works mightily in them that believe.

2. Let us here receive grace for the quickening of
gracious acts, that they may be more strongly exert
ed ; we come to this throne of grace, this mercy-seat,
this table of our God, that here we may not only
obtain mercy to pardon, but may find " grace to help
in every time of need," grace to excite us to, to
direct us in, and thoroughly furnish us for every good

COMMUNICANT'S COMPANION. 193

word and work, according as the duty of every day
requires. It was a very encouraging word which
Christ said to Paul, when he prayed for the removal
of that messenger of Satan which was sent to buffet
him: " My grace is sufficient for thee;" and all true
believers may take the comfort of it: what was said
to him is said to every person, whatever the exigence
of the case is; they that commit themselves to the
grace of God, with a sincere resolution in every thing
to submit to the conduct and government of that
grace, shall be enabled to do all things through Christ
strengthening them.

3. Let a lively faith here descend to particulars,
and receive this grace with application to the various
occurrences of the Christian life. When I go about
any duty of solemn worship, I find I am not sufficient
of myself for it, not so much as to think one good
thought of myself, much less such a chain of good
thoughts as is necessary to an acceptable prayer, to
the profitable reading and hearing of the word, and
the right sanctification of the Lord's day; but all our
sufficiency for these services is of God, and of his
grace. That grace I here receive according to the
promise, and will always go forth, and go on in the
strength of it.

When an opportunity offers itself of doing good
to others, to their bodies, by relieving their neces
sities, or contributing any way to their comfort and
support; or to their souls by seasonable advice, in
struction, reproof, or other good discourse; we must
depend on this grace for ability to do it prudently,
faithfully, and successfully, and so as to be accepted
of God in it. I find I want wisdom for these and
such like services, and for the ordering of all my
affairs; and whither shall I go for it but to wisdom's
feasts, whose preparations are not only good for food,
and pleasant to the eye, but greatly to be desired to
make one wise ? Here therefore I receive " Christ
Jesus the Lord, as made of God unto me wisdom;"
wisdom dwelling with prudence; wisdom to under
stand my way, that wisdom in which every doubtful
17

194 COMMUNICANT'S COMPANION.

case is profitable to direct. Having many a time
prayed Solomon's prayer, for a wise and understand
ing heart, I here receive the sealed grant in answer
to it: "wisdom and knowledge are given thee," so
much as shall be sufficient for thee in thy place and
station, to guide thee in glorifying God, so that thou
mayest not come short of enjoying him.

When we are assaulted with temptations to sin,
we find how weak and ineffectual our resistance has
often been; here, therefore, we receive grace to for
tify us against all those assaults, that we may not be
foiled and overcome by them. Ail that in this sacra
ment list themselves under the banner of the Captain
of our salvation, and engage themselves as his faith
ful soldiers in a holy war against the world, the flesh,
and the devil, may here be furnished with the whole
armour of God, and that power of his might, as it
is called, wherewith they shall be able to stand and
withstand in the evil day. I now receive from God
and his grace, strength against such a sin that has
oft prevailed over me, such temptation that has oft
been too hard for me ; " now, therefore, 0 God,
strengthen my hands." Through God I shall do
valiantly.

When we are burdened with affliction, we find it
hard to bear up : we faint in the day of adversity,
which is a sign our strength is small ; we grieve too
much, and are full of fears in a day of trouble, our
hearts many a time are ready to fail us; hither there
fore we come to receive grace sufficient for our sup
port under the calamities of this present time, that,
whatever we lose, we may not lose our comfort, and
whatever we suffer we may not sink ; — grace to
enable us, whatever happens, to keep possession of
our own souls, by keeping up our hope and joy in
God; that, when flesh and heart fail, we may find
God the strength of our heart; and if he be so,
" as our day is, so shall our strength be." Such
assurances are here given to all believers of God's
presence with them in all their afflictions, and of the
concurrence of all for their good, that, being thus

COMMUNICANT'S COMPANION. 195

encouraged, they have all the reason in the world
to say, Welcome the will of God; nothing can come
amiss.

We know not how we may be called on to bear
our testimony to the truths and ways of God in suf
fering for righteousness' sake; we are bid to count
upon them, and to prepare for them. We must in
this ordinance faithfully promise, that however we
may be tried, we will never forsake Christ, nor turn
from following after him; though we should die with
him, yet will we not deny him. But we have no
reason to confide in any strength of our own, for the
making good of this promise; nor can we pretend to
such a degree of resolution, steadiness, and presence
of mind, as will enable us to encounter the difficul
ties we may meet with. Peter, when he shamed
himself, warned us to take heed lest we fall, when
we think we stand. Here, therefore, we must re
ceive strength for such trials, that we may overcome
them by the blood of the Lamb, and by not loving
our lives unto the death, and that the prospect of
none of these things may move us.

4. How near our great change may be we cannot
tell, perhaps nearer than we imagine: we are not
sure that we shall live to see another opportunity of
this kind; but this we are sure of, that it is a serious
thing to die : it is a work we never did, and when
we come to do it, we shall need a strength we never
had. In this sacrament, therefore, from the death
of Christ, we must fetch in grace to prepare us for
death, and to carry us safely and comfortably through
that dark and dismal valley. I depend not only oil
the providence of God, to order the circumstances of
my removal hence for the best to me, but upon the
grace of God to take out the sting of death, and then
to reconcile me to the stroke of death, and to enable
me to meet death's harbinger, and bear its agonies,
not only with the constancy and patience that be
comes a wise man, but with the hope and joy that
becomes a good Christian.

V. Here we may receive the earnests of eternal

196 COMMUNICANT S COMPANION.

bliss and joy. — Heaven is the crown and centre of
all the promises, and the perfection of all the good
contained in them ; all the blessings of the new cove
nant have a tendency to this, and are in order to it.
Are we predestinated? It is to the inheritance of
sons. Called? It is to his kingdom and glory. Sanc
tified? It is that we may be made meet for the in
heritance, and wrought to the self-same thing. This,
therefore, we should have in our eye, in our covenant
and communion with God; that eternal life which
God who cannot lie promises. We must receive the
Spirit in his graces and comforts, as the earnest of
our inheritance. They that deal with God, must
deal upon trust, for a happiness in reversion, a re
compense of reward to come ; must forsake a world
in sight and present, for a world out of sight and
future. All believers consent to this; they lay up
their treasure in heaven, and hope for what they see
not. This they depend upon ; and in prospect of it
they are willing to labour and suffer, to deny them
selves, and take up their cross, knowing that heaven
will make amends for all : though they may be losers
for Christ, they shall not be losers by him in the end ;
this is the bargain. In the Lord's Supper, Christ
gives us earnest upon this bargain, and what we re
ceive there, we receive as earnest. An earnest not
only confirms the bargain and secures the perform
ance of it, but is itself part of the payment, though
but a small part in comparison with the full sum.

We here receive the earnest of our inheritance;
that is,

We here receive the assurance of it. The royal
grant of it is here sealed and delivered by the King
of kings. God here says to me as he did to Abra
ham, " Lift up thine eyes now, and look from the
place where thou art." Take a view of the heaven
ly Canaan, that land which eternally flows with bet
ter things than milk and honey, — Immanuel's land.
Open the eye of faith, and behold the pleasures and
glories of that world, as they are described in Scrip
ture, such as eye hath not seen, nor ear heard; and

COMMUNICANT'S COMPANION. 197

know of a surety that all the land which thou seest,
and that which is infinitely more and better than thou
canst conceive, to thee will I give it, to thee for ever.
" Fear not, little flock," fear not ye little ones of the
flock, " it is your Father's good pleasure to give you
the kingdom." Follow Christ and serve him, and
you shall be for ever with him; continue with him
now in his temptations, and you shall shortly share
with him in his glories. Only be faithful unto death,
and the crown of life is as sure to you, as if it were
already upon your heads. Here is livery and seizin
upon the deed. Take this and eat it, take this and
drink it: in token of this, " I will be to thee a God;"
that is, a perfect and everlasting happiness, such as
shall answer the vast extent and compass of that
great word. " But now they desire a better country,
that is, a heavenly: wherefore God is not ashamed
to be called their God, for he hath prepared for them
a city."

Come now, my soul, and accept the security offer
ed. The inheritance secured is unspeakably rich and
invaluable ; the losses and sufferings of this present
time are not worthy to be compared with it; the title
is good, it is a purchased possession, he that grants it
has power over all flesh, that he should give eternal
life. The assurances are unquestionably valid, not
only the word and oath, but the writing and seal of
the eternal God, in the Scriptures and sacraments:
here is that, my soul, which thou mayest venture
thyself upon, and venture thine all for; do it then,
do it with a holy boldness. Lay hold on eternal life,
lay fast hold on it, and keep thy hold. Look up, my
soul, look as high as heaven, the highest heaven;
look forward, my soul, look as far forward as eter
nity, and let eternal life, eternal joy, eternal glory,
be thine aim in thy religion, and resolve to take up
with nothing short of these. God has been " willing
more abundantly to show to the heirs of promise the
immutability of his counsel," and therefore has thus
confirmed it, so as to leave no room for doubting,

198 COMMUNICANT'S COMPANION.

that by all these " immutable things, in which it is
impossible for God to lie, we might have strong con
solation, who have fled for refuge to lay hold on the
hope set before us." Take him at his word, then,
and build thy hope upon it. Be not faithless, but
believing; be not careless, but industrious. Here is a
happiness worth striving for; " run with patience the
race that is set before thee," with this prize in thine
eye.

We receive the foretastes of it. — We have in this
ordinance, not only a ratification of the promise of
the heavenly Canaan, but a pattern or specimen given
us of the fruits of that land, like the bunch of grapes
which was brought from the valley of Eshcol to the
Israelites in the wilderness; a view given us of that
land of promise, like that which Moses had of the
land of Canaan from the top of Pisgah. As the law
was a type and figure of the Messiah's kingdom on
earth, so the gospel is of his kingdom in heaven;
both are " shadows of good things to come," like
the map of a rich and large country in a sheet of
paper. Our future happiness is, in this sacrament,
not only sealed to us, but shown to us ; and we here
taste something of the pleasures of that better coun
try. In this ordinance we have a sight of Christ, he
is evidently set forth before us; and what is heaven,
but to see him as he is, and to be for ever beholding
his glory? We are here receiving the pledges and
tokens of Christ's love to us, and returning the pro
testations and expressions of our love to him; and
what is heaven but an eternal interchanging of love
between a holy God and holy souls? We are here
praising and blessing the. Redeemer, celebrating his
honour, and giving him the glory of his achievements;
and what is that but the work of heaven? It is what
the inhabitants of that world are doing now, and
what we hope to be doing with them to eternity.
We are here in spiritual communion with all the
saints coming in faith, hope, and love, to the general
assembly and church of the first-born ; and what is
heaven but that in perfection? In a word, heaven is

COMMUNICANT'S COMPANION. 199

a feast, and so is this ; only this is a running banquet,
that is an everlasting feast.

Come, my soul, and see a door here opened in
heaven; look in at that door now, by which thou
hopest to enter shortly. Let this ordinance do some
thing of the work of heaven upon thee, God having
provided in it something of the pleasures of heaven
for thee. Heaven will for ever part between thee
and sin; let this ordinance, therefore, set thee at a
greater distance from it. Heaven will fill thee with
the love of God; in this ordinance, therefore, let that
love be shed abroad in thine heart. In heaven thou
shalt enter into the joy of the Lord; let that joy now
enter into thee, and be thy strength and thy song.
Heaven will be perfect holiness ; let this ordinance
make thee more holy, and more conformable to the
image of the holy Jesus ; heaven will be everlasting
rest ; here, therefore, return to God as thy rest, 0 my
soul, and repose thyself in him. Let every sacra
ment be to thee a heaven upon earth, and each of
these days of the Son of man, as one of the days of
heaven.

CHAPTER X.

HELPS FOR THE EXCITING OF THOSE PIOUS AND DEVOUT
AFFECTIONS WHICH SHOULD BE WORKING IN US WHILE
WE ATTEND THIS ORDINANCE.

I. Here we must be sorry for sin; three things here to excite this
sorrow. II. Confiding in Christ, in his power, in his promise.
III. Delighting in God; three things to be thought of with plea
sure. IV. Admiring the mysteries and miracles of redeeming1
love ; seven things instanced as marvellous. V. Caring what we
shall render ; seven things which we must render.

WONDERFUL sights are here to be seen, where the
Lord's death is shown forth ; precious benefits are here
to be had, where the covenant of grace is sealed; the
transaction is very solemn, very serious, nothing more

200 COMMUNICANT'S COMPANION.

so on this side death. But what impressions must
be made hereby upon our souls ? How must we
stand affected while this is doing? Is this service
only a show, at which we may be unconcerned spec
tators? Or is it a market-place, in which we may
stand all the day idle ? No, by no means ; here is
work to be done, heart- work, such as requires a very
close application of mind, and a great liveliness and
vigour of spirit, and in which all that is within us
should be employed, and all little enough. Here is
that to be done which calls for fixed thoughts and
warm affections, which needs them, and well deserves
them. What sensible movings of affection we should
aim at, is not easy to direct ; tempers vary; some are
soon moved, and much moved with every thing that
affects them: -from such it may be expected that their
passions, which are strong at other times, should not
be weak at this ordinance : and yet, no doubt, there
are others whose natural temper is happily more
calm and sedate, who are not conscious to themselves
of such stirring of affections as some experience at
this ordinance, and yet have as comfortable commu
nion with God, as good evidence of the truth and
growth of grace, and as much real benefit by the
ordinance, as those that think themselves even trans
ported by it. The deepest rivers are scarce perceived
to move, and make the least noise. On the other
hand, there may be much heat where there is little
light, and strong passions where there are very weak
resolutions. Like the waters of a land flood, which
make a great show, but are shallow and soon gone.
We must not, therefore, build a good opinion of our
spiritual state upon the vehemence of our affection.
A romance may represent a tragical story so patheti
cally, as to make a great impression upon the minds
of some, who yet know the whole matter to be both
feigned and foreign ; bodily exercise, if that be all,
profits little. And, on the other hand, there may be
a true and strong faith, informing the judgment, bow
ing the will, and commanding the affections, and pu
rifying the heart and life, where yet there are not

COMMUNICANT'S COMPANION. 201

any transports, or pathetical expressions. There may
be true joy, where the mouth is not filled with laugh •
ter, nor the tongue with singing; and true sorrow
where yet the eye doth not run down with tears.
They whose hearts are firmly fixed for God, may
take the comfort of that, though they do not find
their hearts sensibly flowing out towards him.

And yet in this sacrament, where it is designed
that the eye should affect the heart, we must not
rest in the bare contemplation of what is here set be
fore us, but the consideration thereof must make an
impression upon our spirits, which should be turned
as wax to the seal. If what is here done do not
affect us for the present, it will not be likely to influ
ence us afterwards; for we retain the remembrance
of things better by our affections, than by our notions:
" I shall never forget thy precepts, when by them
thou hast quickened me." Here, therefore, let us
stir up the gift that is in us, endeavouring to affect
ourselves with the great things of God and our souls;
and let us pray to God to affect us with them by his
Spirit and grace, and to testify his acceptance of the
sacrifice of a devoted heart, which we are to offer, by
kindling it with this holy fire from heaven. "Awake,

0 north wind ! and come thou south, and blow upon
my garden." Come, thou blessed Spirit, and move
upon these waters, these dead waters, to set them
a-moving in rivers of living water : come and breathe
upon these dry bones, that they may live. 0 that I
might now be in the mount with God! That I might
be so taken up with the things of the Spirit, and the
other world, that for the time I may even forget that

1 am yet in the body, and in this world ! 0 that I
might now be soaring upward, upward towards
God, pressing forward, forward toward heaven, as
one not slothful in business, but fervent in spirit,
serving the Lord, for here it is no time to trifle !

Let us then see, in some' particulars, how we should
be affected, when we are attending on the Lord in
this solemnity, and in what channels these waters of
the sanctuary should run, that we may take our work

202 COMMUNICANT'S COMPANION.

before us, and apply our minds to the consideration
of those things that are proper to excite those affec
tions.

I. Here we must be sorrowful for sin, after a godly
sort, and blushing before God at the thought of it.
Penitential grief and shame are not at all unsuitable
to this ordinance, though it is intended for our joy
and honour, but excellent preparatives for the benefit
and comfort of it. Here we should be, like Ephraim,
bemoaning ourselves; like Job, abhorring ourselves,
renewing those sorrowful reflections we made upon
our own follies, when we were preparing for this
service, and keeping the fountain of repentance still
open, still flowing. Our sorrow for sin needs not
hinder our joy in God, and therefore our joy in God
must not forbid our sorrow for sin.

Our near approach to God in this ordinance, should
excite and increase our holy shame and sorrow.
When we see what an honour we are advanced to,
what a favour we are admitted to, it is seasonable to
reflect upon our own unworthiness, by reason of the
guilt of sin, and our own unfitness, by reason of the
power of sin, to draw near to God. A man's defor
mity and^ defilement is never such a mortification to
him, as when he comes into the presence of those
that are comely, clean, and fashionable ; and when
we are conscious to ourselves, that we have dealt
basely and disingenuously with one we are under the
highest obligations to love and honour, an interview
with the person offended cannot but renew our grief.

I am here drawing nigh to God, not only treading
his courts with Christians at large, but sitting down
at his table with select disciples; but when I consider
how pure and holy he is, and how vile and sinful I
am, I am ashamed, and blush to lift up my face be
fore him. To me belongs shame and confusion of
face. I have many a time heard of God by the hear
ing of the ear, but now I am taken to sit down
with him at his table. Mine eyes see him, see the
King in his beauty ; wherefore I abhor myself, and
repent in dust and ashes. — What a fool, what a wretch

COMMUNICANT'S COMPANION. 203

have I been, to offend a God who appears so holy in
the eyes of all who draw nigh unto him, and so great
to all them that are about him? Wo is me, for I am
undone, lost and undone for ever, if there were not a
Mediator between me and God, because I am a man
of unclean lips, and an unclean heart. Now I per
ceive it, and my own degeneracy and danger by rea
son of it, for mine eyes have seen the King, the Lord
of hosts. I have reason to be ashamed to see one to
whom I am so unlike, and afraid to see one to whom
I am so obnoxious. The higher we are advanced by
the free grace of God, the more reason we shall see
to abase ourselves, and cry, God be merciful to us,
sinners !

A sight of Christ crucified should increase, excite
our penitential shame and sorrow, and that evangeli
cal repentance, in which there is an eye to the cross
of Christ. It is prophesied, nay, it is promised, as a
blessed effect of the pouring out of the Spirit, in gos
pel times, "upon the house of David, and the inhabi
tants of Jerusalem, that they shall look on him whom
they have pierced, and shall mourn." Here we see
Christ pierced for our sins, nay, pierced by our sins :
our sins were the cause of his death, and the grief of
his heart. The Jews and Romans crucified Christ ;
but, as David killed Uriah with his letter, and Ahab
killed Naboth with his seal ; so the hand-writing that
was against us for our sins, nailed Christ to the cross,
and so he nailed it to the cross. We had eaten the
sour grapes, and his teeth were set on edge. Can we
see him thus suffering for us, and shall we not suffer
with him? Was he in such pain for us, and shall not
we be in pain for him? Was his soul exceeding sor
rowful, even unto death, and shall not ours be exceed
ing sorrowful, when that is the way to life? Come,
my soul, see by faith the holy Jesus made sin for thee ;
the glory of heaven made a reproach of men for thee ;
his Father's joy made a man of sorrow for thy trans
gressions; see thy sins burdening him when he sweat,
vspitting upon him, and buffeting him, and putting
him to open shame; crowning him with thorns, and

204 COMMUNICANT'S COMPANION.

piercing his hands and his side; and let this melt
and break this hard and rocky heart of thine, and
dissolve it into tears of godly sorrow. Look on
Christ dying; and weep not for him, (though they
who have any thing of ingenuousness and good na
ture, will see reason enough to weep for an innocent
sufferer,) but weep for thyself, and thine own sins;
for them be in bitterness, as one that is in bitterness
for an only son.

Add to this, that our sins have not only pierced
him, as they were the cause of his death, but as
they have been the reproach of his holy name, and
the grief of his Holy Spirit. Thus we have crucified
him afresh, by doing that which he has often declared
to be a vexation and dishonour to him, as far as the
joys and glories of his present state can admit. The
consideration of this should greatly humble us ; no
thing goes nearer to the quick with a true penitent,
nor touches him in a more tender part than this:
" They shall remember me among the nations whither
they shall be carried captives, because I am broken
with their whorish heart, which hath departed from
me." A strange expression, that the great God should
reckon himself broken by the sins of his people ! No
wonder it follows, they " shall loathe themselves for
the evils which they have committed." Can we look
upon an humbled, broken Christ, with an unhumbled,
unbroken heart? Do our sins grieve him, and shall
they not grieve us? Come, my soul, and sit down
by the cross of Christ, as a true mourner ; let it make
thee weep to see him weep, and bleed to see him
bleed. That heart is frozen hard indeed, which these
considerations will not thaw.

The gracious offer here made us, of peace and
pardon, should excite and increase our godly sorrow
and shame. This is a gospel motive ; " Repeat, for
the kingdom of heaven is at hand;" that is, the pro
mise of pardon upon repentance is published and
sealed, and whoever will, may come and take the
benefit of it. The terrors of the law are of use to
startle us, and put us into a horror for sin, as those

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that arc afraid of God; but the grace of the gospel
contributes more to an ingenuous repentance, and
makes us more ashamed of ourselves. This rends
the heart, to consider God so gracious and merciful,
so slow to anger, and ready to forgive. Let this
loving-kindness melt thee, 0 my soul ! and make thee
to relent more tenderly than ever. Wretch that I
nave been, to spit in, the face, and spurn at the
bowels, of such mercy and love, by my wilful sin!
to despise the riches of gospel grace ! I am ashamed,
yea even confounded, because I do bear the reproach
01 my youth. Doth God meet thee thus with ten
ders of reconciliation? Doth the party offended make
the first motion of agreement? Shall such an unduti-
ful, disobedient, prodigal son as 1 have been, be em
braced and kissed, and clothed with the best robe ?
This kindness overcomes me. Now, it cuts me to
the heart, and humbles me to the dust, to think of my
former rebellions; they never appeared so heinous,
so vile, as they do now I see them pardoned. The
more certain I am that I shall not be ruined by them,
the more reason I see to be humbled for them.
When God promised to establish his covenant with
repenting Israel, he adds, "that thou mayest re
member, and be confounded, and never open thy
mouth any more, because of thy shame, when I am
pacified toward thee." To see God provoked, causes
a holy trembling; but to see God pacified, causes a
holy blushing. The day of atonement, when the
sins of Israel were to be sent to a land of forgetful-
ness, must be a day to afflict the soul. The blood
of Christ will be the more healing and comforting to
the soul, for its bleeding afresh thus upon every re
membrance of sin.

II. Here we must be confiding on Christ Jesus, and
relying on him alone, for life and salvation. When
we mourn for sin, blessed be God, we do not sorrow
as those that have no hope ; true penitents are per
plexed, but not in despair; cast down, but not de
stroyed. Faith in Christ turns even their sorrows
into joy, gives them their vineyards from thence, and
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206 COMMUNICANT'S COMPANION.

even the valley of Achor (of trouble for sin) for 3
door of hope. We have not only an all-sufficient
happiness to hope for, but an all-sufficient Saviour
to hope in. Here, therefore, let us exercise and en
courage that hope; let us trust in the name of the
Lord Jesus, and stay ourselves upon him; come up
out of this wilderness, leaning upon .our Beloved.
Come, my soul, weary as thou art, and rest in Christ;
cast thy burden upon him, and he shall sustain thee ;
commit thy way to him, and thy thoughts shall cer
tainly be established; commit thyself to him, and it
shall be well with thee; he will keep, through his
own name, that which thou committest to him.

Commit thyself to him, as the scholar commits
himself to his teacher, to be instructed, with a reso
lution to take his word for the truth of what he
teaches; as the patient commits himself to the phy
sician to be cured, with a resolution to take whatever
he prescribes, and punctually to observe his orders;
as the client commits himself to his counsel, to draw
his plea, and to bring him off when he is judged,
with a resolution to do all things as he shall advise ;
as the traveller commits himself to his guide, to be
directed in his way, with a resolution to follow his
conduct ; as the orphan commits himself to his guar
dian, to be governed and disposed of at his discretion,
with a resolution to comply with him. Thus must
we commit ourselves to Christ.

We must confide in his power, trusting in him as
one that can help and save us. He has an incon
testable authority, is a Saviour by office, sanctified
and sealed, and sent into the world for this purpose ;
help is laid upon him. We may well offer to trust
him with our part of this great concern, which is the
securing of our happiness ; for God trusted him with
his part of it, the securing of his honour, and declared
himself well pleased in him. He has likewise an
unquestionable ability to save to the uttermost ; he is
mighty to save, and every way qualified for the un
dertaking; he is skilful, for treasures of wisdom and
knowledge are hid in him; he is solvent, for there is

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in him an inexhaustible fulness of merit and grace,
sufficient to bear all our burdens, and to supply all
our needs. We must commit ourselves, and the
great affairs of our salvation unto him, with a full
assurance that he is " able to keep what we commit
to him against that day," that great day, which will
try the foundation of every man's work. We must
confide in his promise, trusting in him as one that
will certainly help and save us, on the terms pro
posed. We may take his word for it, and this is
the word which he has spoken — " Him that cometh
unto me I will in nowise cast out;" a double nega
tive, " I will not, no, I will not." He is engaged
for us in the covenant of redemption, and engaged
to us in the covenant of grace, and in both he is the
Arnen, the faithful witness. On this, therefore, we
must rely, the word on which he has caused us to
hope. God has spoken in his holiness, that he will
accept us in the Beloved, and in that " I will rejoice;
I will divide Shechem; Gilead is mine, and Manas-
seh is mine." Pardon is mine, and peace mine, and
Christ mine, and heaven mine : " for faithful is he
that promised, who also will do it."

Come then, my soul, come thou, and all thy con
cerns, into this ark, and there thou shall be safe when
the deluge comes; flee, flee to this city of refuge,
and in it thou shalt be secured from the avenger of
blood. Quit all other shelters; for every thing but
Christ is a " refuge of lies, which the hail will sweep
away." There is not salvation in any other but in
him ; trust him for it therefore, and depend upon him
only. Reach hither thy finger, and, in this ordi
nance, "behold his hands; reach hither thy hand,
and thrust it into his side," and say, as Thomas did,
"My Lord, and my God!" Here I cast anchor,
here I rest my soul. " It is Christ that died, yea
rather that is risen again, and is, and will be, the au
thor of eternal salvation to all them that obey him."
To him I entirely give up myself, to be ruled, and
taught, and saved by him; and in him I have a full
satisfaction. I will draw near to God for mercy and

208 COMMUNICANT'S COMPANION.

grace, in a dependence upon him as my righteous
ness; I will go forth, and go on, in the way of rny
duty, in a dependence upon him as my strength; I
will shortly venture into the invisible, unchangeable
world, in a dependence upon him as the " captain of
my salvation;" who is able to bring many sons to
glory, and as willing as he is able. " Lord, I believe;
help thou my unbelief."

Having thus committed thyself, my soul, to the
Lord Jesus, comfort thyself in him. Please thyself
with the thoughts of having disposed of thyself so
well, and of having lodged the great concern of thy
salvation in so good a hand; now "return to thy
rest, 0 my soul," and be easy. Every good Chris
tian may by faith triumph as the prophet does, point
ing at Christ: "The Lord God will help me, there
fore shall I not be confounded, therefore have I set
my face like a flint," in a holy defiance of Satan and
all the powers of darkness ; " and I know that I shall
not be ashamed. He is near that justifieth me, who
will contend with me ?" Take the Bible, turn to the
8th of the Romans, and read from verse 31, to the
end of the chapter; if ever blessed Paul rode in a
triumphant chariot on this side heaven, it was when
he wrote these lines, "What shall we then say to
these things," &c. Apply those comforts to thyself;
" 0 my soul, thou hast said of the Lord, he is my
Lord; rejoice in him, then, and be exceeding glad.
Thy Redeemer is mighty, and he rides upon the hea
vens for thy help, and in his excellency on the sky —
" Do thou, then, ride upon the high places of the
earth, and suck honey out of this rock, and oil out of
this flinty rock." Having made sure of thy interest
in Christ, live in a continual dependence upon him ;
and being satisfied of his love, be satisfied with it:
thou hast enough, and needest no more.

III. Here we must be delighting in God, and so
lacing ourselves in his favour. — If we had not a Christ
to hope in, being guilty and corrupt, we could not
have a God to rejoice in; but, having an Advocate
with the Father, so good a plea as Christ dying, and

COMMUNICANT'S COMPANION. 209

so good a pleader as Christ interceding, we may not
only " come boldly to the throne of grace, but may
sit down under the shadow of it with delight, and
behold the beauty of the Lord." That God who is
love, and the God of love, here shows us his " mar
vellous loving-kindness; causeth his goodness to pass
before us; proclaims his name gracious and merci
ful." Here he gives us his love, and thereby invites
us to give him ours. It is a love-feast, the love of
Christ is here commemorated, the love of God here
offered; and the frame of our spirits is disagreeable,
and a jar in the harmony, if our hearts be not here
going out in love to God, the chief good, and oui
felicity. They that come hither with holy desires,
must refresh themselves here with holy delights. If
we must " rejoice in the Lord always," much more
now; for a feast was made for laughter, and so was
this for spiritual joy; if ever "wisdom's ways be
ways of pleasantness," surely they must be so when
we come to " eat of her bread, and to drink of the
wine which she hath mingled."

Put thyself then, my soul, into a pleasant frame ;
let the joy of the Lord be thy strength, and let this
ordinance " put a new song into thy mouth." Come
and hear the voice of joy and gladness.

Let it be a pleasure to thee to think, " that there
is a God, and that he is such a one as he hath re
vealed himself to be." The being and attributes of
God are a terror to those that are unjustified and
unsanctified ; nothing can be more so : they are wil-
ling to believe "there is no God, or that he is alto
gether such a one as themselves," because they hear
tily wish there were none, or one that they could be
at peace with, and yet continue their league with sin :
but to those who, through grace, partake of a divine
nature themselves, nothing is more agreeable, no
thing more acceptable, than the thoughts of God's
nature and infinite perfections. Delight thyself,
therefore, in thinking that there is an infinite and
eternal Spirit, who is self-existent and self-sufficient,
the best of beings, and the first of causes; the highest
18*

210 COMMUNICANT'S COMPANION.

of powers, and the richest and kindest of friends and
benefactors; the fountain of being and fountain of
bliss; the "Father of lights, the Father of mercies.'-
Love to think of him whom thou canst not see, and
yet canst not but know ; who is not far from thee, and
yet between thee and him there is an infinite, awful
distance. Let these thoughts be thy nourishment
and refreshment.

Let it be a pleasure to thee to think of " the obli
gations thou liest under to this God as the Creator."
He that is the former of my body, and the Father
of my spirit, in whom I live, and move, and have
my being, is upon that account my rightful owner,
my sovereign ruler, whom I am bound to serve.
Because he made me, and not I myself, therefore I
am not mine own, but his. Please thyself, my soul,
with this thought, that thou art not thine own, but
his that made thee; nor left to thine own will, but
bound up to his; not made for thyself, but designed
to be to him for a name and a praise. Noble pow
ers are then intended for a noble purpose. Delight
thyself in him, as the felicity and end of thy being,
who is the fountain and cause of it. Were I to
choose, I would not be mine own master, my own
carver, mine own centre; no, I would not, it is better
as it is. I love to think of the eternal God, as the
just director of all my actions, to whom I am account
able, and the wise disposer of all my aifairs, to whom
I must submit. I love to think of him as my chief
good, who, having made me, is alone able to make
me happy; and as my highest end, "of whom and
through whom, and to whom, are all things."

Let it be a pleasure to thee " to think of the cove
nant relations wherein this God stands to thee in
Jesus Christ." This is especially to be our delight in
this sealing ordinance : though the sacrament directs
us immediately to Christ, yet through him it leads us
to the Father. He died, "the just for the unjust,
that he might bring us to God." To God therefore
we must go as our end and rest, by Christ as our
way; to God as a Father, by Clirist as Mediator.

COMMUNICANT'S COMPANION. 211

Come then, my soul, and see with joy and the high
est satisfaction, the God that made thee entering into
covenant with thee, and engaging to make thee hap
py. Hear him saying to thee, my soul, " I am thy
salvation, thy shield," and not only thy bountiful
rewarder, but "thine exceeding great reward;" I am
and will be to thee a God all-sufficient; a God that
is enough. " Fear thou not, for I am with thee,"
wherever thou art; " be not dismayed, for I am thy
God;" whatever thou wantest, whatever thou losest,
call me God, even thine own God. When thou art
weak, I will strengthen thee, yea, when thou art
helpless, I will help thee; yea, when thou art ready
to sink, " I will uphold thee with the right hand of
my righteousness." The God that cannot lie has
said it, and here seals it to thee, " I will never leave
thee nor forsake thee." Let this be to thee, my soul,
the voice of joy and gladness, making even broken
bones to rejoice. Encourage thyself in the Lord thy
God. He is thy Shepherd, thou shalt not want any
thing that is good for thee. " Thy Maker is thy
husband, the Lord of hosts is his name ;" and as the
bridegroom rejoices over the bride, so shall thy God
rejoice over thee. He shall rest in his love to thee:
rest then in thy love to him, and rejoice in him al
ways. The Lord is thy lawgiver, thy king that will
save thee : swear allegiance to him, then, with glad
ness and loud hosannas. " Let Israel rejoice in him
that made him, (that new-made him;) let the children
of Zion be joyful in their King." What wouldst
thou more? This God is thy God for ever and ever.
Stir up thyself, my soul, to take the comfort which
is here offered thee. Let this strengthen the weak
hands, let it confirm the feeble knees. If God be
indeed the " health of thy countenance and thy God,
why art thou cast down, why art thou disquieted?"
Die not for thirst when there is such a fountain of
living waters near thee, but draw water with joy out
of these wells of salvation. Shiver not for cold when
there is such a reviving, quickening heat in these
promises; but say with pleasure, "Ah, I am warm,

212 COMMUNICANT'S COMPANION.

I have seen the fire!" Faint not for hunger, now
thou art at a feast of fat things, but be abundantly
satisfied with the goodness of God's house. The
God whose wrath and frowns thou hast incurred,
here favours thee and smiles on thee; let this there
fore give thee a joy greater than the joy of harvest,
and far surpassing what they have that divide the
spoil. Though thou canst not reach to holy rap
tures, yet compose thyself to a holy rest. Delight
thyself always in the Lord, especially at this ordi
nance, and, by thus taking the comfort of what thou
hast received, thou qualifiest thyself to receive more;
for then he shall give thee the desire of thy heart.
The way to have thy heart's desire is to make God
thy heart's delight. Triumph in his love, and thine
interest in him: his benignity is better than life, let
it be to thee sweeter than life itself. " Behold, God
is my Saviour, God is my salvation ; I will trust and
not be afraid : for the Lord Jehovah is my strength,
and therefore my song: the strength of my heart and
my portion for ever." When thou comest to the
altar of God, call him, " God thy exceeding joy" —
" thy God, thy glory."

IV. Here we must be admiring the mysteries and
miracles of redeeming love. — They that worshipped
the beast are said to wonder after him, so must they
that worship the Lamb, for he hath done marvellous
things. We have reason to say that we were fear
fully and wonderfully made; but without doubt, we
were more fearfully and wonderfully redeemed. We
were made with a word, but we were bought with a
price : stand still, then, and see the salvation of the
Lord, see it with admiration. Affect thyself, my
soul, with a pleasing wonder, while thou art seeing
this great sight. The everlasting gospel is here mag
nified and made honourable, let it be so in thine eyes;
call it the glorious gospel of the blessed God. Let
us take a view of some of the marvellous things
which are done in the work of our redemption.

1. The contrivance of the salvation is marvel
lous. — It would have for ever puzzled the wisdom of

COMMUNICANT'S COMPANION. 213

angels and men, to have found out such a method of
salvation as might effectually satisfy God's justice,
and yet secure man's happiness; save the life of the
law-breaker, and yet maintain the honour of the
law-maker. This is that mystery which the angels
desire to look into, and of which the most piercing
eye of those inquisitive spirits, that see by the light
of the upper world, will not be able to eternity to
discern the bottom. 0 the depth of this hidden
wisdom !

2. The purposes of God's love concerning it from
eternity are marvellous. — Be astonished, 0 my soul,
at this, that the God who was infinitely happy in the
contemplation and enjoyment of himself and his own
perfections, should yet entertain thoughts of love to
wards a remnant of mankind, and towards thee
amongst the rest, and design such favours for them,
such favours for thee, before the worlds were ! " How
precious should these thoughts be unto us, for how
great is the sum of them !"

3. The choice of the person who should undertake
it is marvellous; — the Son of his love, that in parting
with him for us he might commend his love; — the
eternal Wisdom, the eternal Word, that he might effec
tually accomplish this great design, and might not
fail nor be discouraged; a person every way fit,
both to do the Redeemer's work, and to wear the
Redeemer's crown. It is spoken of as an admirable
invention — " I have found a ransom;" and, " I have
found David my servant." On earth there was not
his like, nor in heaven either.

4. The Redeemer's consent to the undertaking is
marvellous. — Considering his own dignity and self-
sufficiency, our un worthiness and obnoxiousness, the
difficulty of the service, and the ill requitals he fore
saw from an ungrateful world, we have reason to
admire that he should be so free, so forward to it;
and should say, "Lo, I come: here am I, send me."
Never was there such a miracle of love and pity;
verily it passeth knowledge.

5. The carrying on of his undertaking in his hurm-

214 COMMUNICANT'S COMPANION.

liation is marvellous. — His name was wonderful.
His appearance in the world, from first to last, was a
continued series of wonders; without controversy,
great was this mystery of godliness. The bringing of
the first begotten into the world was attended with
the adorations of wondering angels. His doctrine
and miracles, while he was in the world, were admi
rable ; they that heard the one, and saw the other,
were beyond measure astonished. But his going out
of the world was the greatest wonder of all : it made
the earth to shake, the rocks to rend, and the sun to
cover his face. Never was there such a martyr,
never such a sacrifice, never such a paradox of love
as that was. " God forbid that we should glory, save
in the cross of Christ," which is so much the wisdom
of God and the power of God.

6. The honours of his exalted state are marvel
lous. — He that was made a little lower than the
angels, a worm and no man, is now the Lord of an
gels. One in our nature is advanced to the highest
honours, invested with the highest powers, having
an incontestable authority to execute judgment, even
for this reason, that he is the son of man ; not only
though he is so, but because he is so. This is the
Lord's doing, and it is, arid should be, marvellous in
our eyes.

7. The covenant of grace, made also with us in
him, is marvellous. — The terms of the covenant are
wonderful, reasonable, and easy; the treasures of the
covenant are wonderful, rich, and valuable. The
covenant itself is well ordered in all things, and sure;
admirably well, both for the glory of God, and the
comfort of all believers. God in it " showeth us his
marvellous loving kindness," and we answer not the
design of the discovery, if we do not admire it. Other
things, the more they are known the less they are
wondered at; but the riches of redeeming love ap
pear more admirable to those that are best acquainted
with them.

V. Here we must be caring what we shall render
to him that has thus loved us. This wondrous k ve

COMMUNICANT'S COMPANION. 215

is iove to us; and not only gives the greatest encour
agements to us to come to God for mercy and peace,
but lays the strongest engagements upon us to walk
with God in duty and obedience. We are bound in
conscience, bound in honour and in gratitude, to love
him, and to live to him who loved us and died for
us. This concern should much affect us, and lie very
near our hearts, how we may answer the intentions
of this love!

We should be affected with a jealous fear, lest we
prove ungrateful, and, like Hezekiah, "render not
again according to the benefit done unto us." We
cannot but know something, by sad experience, of
the treachery and deceitfulness of our own hearts,
and how apt they are to start aside like a broken
bow ; and therefore we have no reason to presume
upon our own strength and sufficiency. We are told
of many who eat and drink in Christ's presence, and
yet are found at last unfaithful to him ; and what if
I should prove one of those? This thought is not
suggested here to alarm any that tremble at God's
word, or to weaken the hands and sadden the hearts
of those that are truly willing, though very weak;
but to awaken those that slumber, and humble those
that are wise in their own conceit. Distrust thyself,
O my soul, that thou mayest trust in Christ only;
fear thine own strength, that thou mayest hope in
his. He that has done these great things for thee,
must be applied to and depended on to work those
great things in thee, which are required of thee.
Go forth, therefore, and go on in his strength. If
the same that grants us those favours, give us not
wherewithal to make suitable returns for them, we
shall perish for ever in our ingratitude.

We should be filled with serious desires to know
and do our duty, in return for that great love where
with we are loved. The affections of a grateful mind
are very proper to be working in us at this ordinance.
Docs not even nature teach us to be grateful to our
friends and benefactors? Let us be so to Christ
then, the best of friends, and kindest of benefactors.

216 COMMUNICANT'S COMPANION.

Come, my soul, here I see how much I am indebted,
and how I owe my life, my joy, and hope, and all,
to the blessed Jesus : and is it not time to ask with
holy David, "What shall I render unto the Lord for
all his benefits towards me?" Shall I not take the
cup of salvation, as he does, with this thought, " What
shall I render?" Let David's answer to that ques
tion, which we find in the 116th Psalm, be mine.

" I love the Lord," (ver. 1.) Love is the loadstone
of love ; even the publicans love those that love them.
Lord, thou hast loved me with an everlasting love;
from everlasting in the counsels of it, to everlasting in
the consequences of it : and shall not my heart, with
this loving kindness, be drawn to thee ? Lord, I love
thee; the world and the flesh shall never have my
love more: I have loved them too much, I have
loved them too long ; the best affections of my sou.
shall now be consecrated to thee, O God, to thee, 0
blessed Jesus ! " Whom have I in heaven but thee ?
Lord, thou knowest all things; thou knowest that I
I love thee." It is my sorrow and shame that I am
so weak and defective in my love to thee : what a
wretched heart have I, that I can think, and speak,
and hear, and see so much of thy love to me, and be
so little affected with it ! So low in my thoughts of thee,
so cool in my desires towards thee, so unsteady in
my resolutions for thee ! Lord, pity me, Lord, help
me ! for yet I love thee, I love to love thee. I ear
nestly desire to love thee better, and long to be where
love shall be made perfect.

" I will offer to thee the sacrifice of thanksgiving,"
(ver. 17.) As love is the heart of praise, so praise
is the language of love. What shall I render? I
must render to all their due ; tribute to whom tribute
is due; the tribute of praise to God, to whom it is
due. We do not accommodate ourselves to this
thanksgiving feast, if we do not attend it with hearts
enlarged in thanksgiving: this cup of salvation must
be a cup of blessing; in it we must bless God, be
cause in it God blesses us. Thankful acknowledg
ments of God's favour to us are but poor returns for

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rich receivings; yet they are such as God will accept,
if they come from an upright heart. "Bless the
Lord, therefore, 0 my soul, and let all that is within
me bless his holy name." Speak well of him who
hath done well for thee. Thank him for all his gifts
both of nature and grace, especially for Jesus Christ,
the spring of all. " As long as I live, I will bless the
Lord, yea, I will praise my God while I have my
being:" for he is the God of my life, and the author
of my well-being: and when I have no life, no being
on earth, I hope to have a better life, a better being
in a better world, and to be doing this work for ever
in a better manner.

" 0 Lord, truly I am thy servant, I am thy ser
vant." (ver. 16.) I acknowledge myself already bound
to be so, and further oblige myself by solemn pro
mise to approve myself so. What shall I render?
Lord, I render myself to thee, my whole self, body
and soul and spirit, not in compliment, but in truth
and sincerity; I own myself thy servant, to obey thy
commands, to be at thy disposal, and to be service
able to thine honour and interest : it will be my credit
and ease, my safety and happiness, to be under thy
government ; make me as one of thy hired servants.

" I will call upon the name of the Lord." (ver. 13.)
This is an immediate answer to that question, What
shall I render? and it is a surprising answer. It is
uncommon among men to make petitions for further
favours, or returns for former favours; yet such a
return as this, the God that delights to hear prayers
will be well pleased with. Is God my Father? I
will apply myself to him as a child, and call him
Abba, Father. Have I an advocate with the Father?
Then I will come boldly to the throne of grace. Are
there such exceeding great and precious promises
made me, and sealed to me? Then will I never lose
the benefit of them for want of putting them in suit.
As I will love God the better, so I will love prayer
the better as long as I live ; and having given myself
unto God, I will give myself unto prayer, as David
did, till I come to the world of everlasting praise.

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218 COMMUNICANT'S COMPANION.

" Return unto thy rest, 0 my soul." (ver. 7.) The
God who has pleasure in the prosperity of his ser
vants, would have them easy to themselves; and that
they can never be, but by reposing in him ; this, there
fore, we must render. It is work that has its own
wages: honour God by resting in him, please him by
being well pleased in him. Having received so much
from him, let us own that we have enough in him.
and that we can go nowhere but to him with any
hopes of satisfaction. Lord, whither shall we go?
He has the words of eternal life.

" I will walk before the Lord in the land of the
living." (verse 9.) A holy life, though it cannot
profit God, yet glorifies him; and therefore it is
insisted upon as a necessary return for the favours
we have received from God. While I am here in
the land of the living, I will walk by faith, having
mine eyes ever towards the Lord, to see him as he
reveals himself, hoping that shortly in that land
above, which is truly the land of the living, I shall
walk by sight, having mine eyes ever upon the Lord,
to see him as he is. God has here sealed to be to
me a God all-sufficient: here therefore I seal to him,
according to the tenor of the covenant, that, his grace
enabling me, I will " walk before him and be up
right."

" I will pay my vows unto the Lord." (ver. 14,
18.) Those that receive the blessings of the cove
nant, must be willing, not only to come, but always
to abide under the bonds of the covenant. Here we
must make vows, and then go away and make them
good. More of this in the next chapter.

COMMUNICANT'S COMPANION. 219

CHAPTER XL

DIRECTIONS CONCERNING THE SOLEMN VOWS WE ARE TO
MAKE TO GOD IN THIS ORDINANCE.

Four reasons why, at the Lord's Supper, we must make vows.
I. We must, by solemn vows, bind ourselves up from all sin;
largely opened in five things. II. We must bind ourselves up
to all duty. To the duties of religion in general; opened in four
things. To some duties of religion especially; opened in four
things. Duties which we have most neglected, which we have
experienced most benefit by, which we have most opportunity for;
and the duties of our respective callings and relations.

A RELIGIOUS vow is a bond upon the soul; so it is
described, Numb. xxx. 2, where he that vows a vow
unto the Lord, is said thereby to bind his soul with
a bond. It is a solemn promise, by which we volun
tarily oblige ourselves to God and duty, as a " willing
people in the day of his power." The cords of a
man, and bonds of love, wherewith God draws us
and holds us to himself, call upon us by our own act
and deed to bind ourselves; and these vows also are
cords of a man, for they are highly reasonable ; and
bonds of love, for to the renewed soul they are an
easy yoke, and a light burden.

From all the other parts of our work at the Lord's
table, we may infer that this is one part of it: we
must there make solemn vows to God, that we will
diligently and faithfully serve him.

We are here to renew our repentance for sin, and
it becomes penitents to make vows. When we pro
fess ourselves sorry for what we have done amiss,
it is very natural and necessary to add, that we will
not offend any more as we have done ; " if I have
done iniquity, I will do so no more." We mock
God when we say we repent that we have done fool
ishly, if we do not at the same time resolve that we
will never return again to folly. Times of affliction
are proper times to make vows; and what is repent
ance but self-ailiiction ? Trouble for sin was not the

220 COMMUNICANT'S COMPANION.

least of that trouble which David was in, when his
lips uttered those vows of which he spoke so feeling
ly: "I will go into thy house with burnt-offerings; I
will pay thee my vows, which my lips have uttered,
and my mouth hath spoken, when I was in trouble."
Probably it was under this penitential affliction that
he " sware unto the Lord, and vowed unto the migh
ty God of Jacob, that he would find a place for the
ark." Vows against sin, resulting from sorrow for
sin, shall not be rejected as extorted by the rack, but
graciously accepted as the genuine language of a
broken heart, and fruits meet for repentance.

We are here to ask and receive mercy from God,
and it becomes petitioners to make vows. When
Jacob found himself in special need of God's gra
cious presence, he vowed a vow, and set up a stone,
for a memorial of it. And Hannah, when she prayed
for a particular mercy, vowed a vow, that the comfort
she prayed for should be consecrated to God. Great
and precious things we are here waiting to receive
from God; and therefore, though we cannot offer any
thing as a valuable consideration for his favours, yet
it becomes us to promise such suitable returns as we
are capable of making. When God encourages us
to seek to him for grace, we must engage ourselves
not to receive his grace in vain, but to improve and
employ for him what we have from him.

We are here to give God thanks for his favours to
us; now, it becomes us in our thanksgivings to make
vows, and to offer to God, not only the calves of our
lips, but the works of our hands. Jonah's mariners,
when they offered a sacrifice of praise to the Lord
for a calm after a storm, as an appendix to that sac
rifice, made vows. The most acceptable vows are
those which take rise from gratitude, and which are
drawn from us by the mercies of God. Here I see
what great things God has done for my soul, and
what greater things he designs for me : shall I not
therefore freely bind myself to that, which he has by
such endearing ties bound me to?

We are here to join ourselves to the Lord in an

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everlasting covenant; and it is requisite that our gen
eral covenant be explained and confirmed by parti
cular vows. When we present ourselves to God as
a living sacrifice, with these cords we must bind that
sacrifice to the horns of the altar: and, while we ex
perience in ourselves such a bent to backslide, we
shall find all the arts of obligation little enough to be
used with our own souls. As it is not enough to
confess sin in the gross, saying, I have sinned, but
we must enter into the detail of our transgressions,
saying, with David, " I have done this evil;" so it is
not enough in our covenanting with God, that we
engage ourselves in the general to be his; but we
must descend to particulars in our covenants, as God
does in his commands, that thereby we may the more
effectually both bind ourselves to duty, and remind
ourselves of duty. If the people must distinctly say
Amen to every curse pronounced on Mount Ebal,
much more to every precept delivered on Mount
Horeb.

Come then, my soul, thou hast now thy hand upon
the book to be sworn; thou art lifting up thy hand
to the most high God, the possessor of heaven and
earth; think what thou art doing, and adjust the
particulars, that this may not become a rash oath,
inconsiderately taken. God is here confirming his
promises to us by an oath, to show the immutability
of his counsels of love to us. Here, therefore, we
must confirm our promise to him by an oath, to walk
in God's law, and to " observe and do all the com
mandments of the Lord our God." Some of the
oriental writers tell us, that the most solemn oath
which the patriarchs before the flood used, was, by
the blood of Abel, and we are sure that the blood
of Jesus is infinitely more sacred, and speaks much
greater and much better things than that of Abel.
Let us therefore testify our value for that blood, and
secure to ourselves the blessings purchased by it. by
our sincere and faithful dealing with God in that
covenant, of which this is the blood.

The command of the eternal God is, that we " cease
19*

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to do evil, and learn to do well; that we put off the
old man, and put on the new." And our vows to
God must accordingly be against all sin, and to all
duty; and under each of these heads we must be
particular, according as the case is.

I. We must here, by a solemn vow, bind ourselves
against all sin; so as not only to break our league
with it, but to enter into league against it. The put
ting away of the strange wives, in Ezra's time, was
not the work of one day or two, but a work of time;
and therefore Ezra, when he had the people under
convictions, and saw them weeping sore for their sin
in marrying them, very prudently bound them, by a
solemn covenant, that they would put them away.
If ever we conceive an aversion to sin, surely it is at
the table of the Lord; and therefore we should im
prove that opportunity to invigorate our resolutions
against it, that the remembrance of those resolutions
may quicken our resistance of it, when the sensible
impressions we are under from it are become less
lively. Thus we must, by a solemn vow, cast away
from us all our transgressions, saying, with Ephraim,
" What have I to do any more with idols?"

We must solemnly vow that we will not indulge
or allow ourselves in any sin. Though sin may re
main, it shall not reign; though those Canaanites be
in the land, yet we will not be tributaries to them.
However it may usurp and oppress as a tyrant, it
shall never be owned as a rightful prince, nor have
a peaceful and undisturbed dominion. I may be in
some particular instances, through the surprise of
temptations, led into captivity by it; but I am fully
resolved, through Christ, never to join in affinity with
it, never espouse its cause, never plead for it, nor
strike in with its interest.

Bind thyself with this bond, 0 my soul, that
though, through the remainders of corruptions, thou
canst not say thou hast no sin; yet, through the be
ginnings of grace, thou wilt be able to say thou lovest
none. That thou wilt give no countenance or con
nivance to any sin; no, riot to secret sins, which,

COMMUNICANT'S COMPANION. 223

though they shame thee not before men, yet shame
thee before God and thine own conscience; no, not
to heart sins, those first-born of the corrupt nature,
the beginning of its strength. Vain thoughts may
intrude, and force a lodging in me, but I will never
invite them, never bid them welcome, nor court their
stay. Corrupt affections may disturb me, but they
shall never have the quiet and peaceable possession
of me: no, whatever wars against my soul, by the
grace of God, I will war against it, hoping in due
time to get the dominion, and have the yoke broken
from off my neck, when "judgment shall be brought
forth unto victory," and grace perfected in glory.

We must solemnly vow, that we will never yield
to any gross sin, such as lying, injustice, unclean-
ness, drunkenness, profanation of God's name, and
such like, which are not the spots of God's children.
Though all the high places be not taken away, yet
there shall be no remains of Baal, or of Baal's priests
and altars in my soul. However my own heart may
be spotted by sins of infirmity, and may need to be
daily washed, yet, by the grace of God, I will never
spot my profession, nor stain the credit of that by
open and scandalous sin. I have no reason to be
ashamed of the gospel, and therefore it shall be my
constant endeavour, not to be in any thing a shame
to the gospel; it is an honour to me, I will never be
a dishonour to it; I will never do any thing, by the
grace of God I will not, which may give just occasion
to the enemies of the Lord to blaspheme that worthy
name by which I am called. So shall it appear, that
I am upright, if I be innocent from these great trans
gressions.

We must solemnly vow, that with a particular
care we will keep ourselves from our own iniquity
That sin, with which, in our penitent reflections, our
own consciences did most charge us, and reproach
us for, that sin we must in a special manner renew
our resolutions against. Was it pride? Was it pas
sion? Was it distrust of God, or love of the world?
Was it an unclean fancy, or an idle tongue? — What

224 COMMUNICANT'S COMPANION.

ever it was, let the spiritual force be mustered and
drawn out against that. The instructions which
Samuel gave to Israel, when they were lamenting
after the Lord, are observable to this purpose — " If
ye do return to the Lord with all your hearts," and
would be accepted of him therein, "then put away
the strange gods and Ashtaroth." Was not Ashta-
roth one of the strange gods or goddesses? Yes; but
that is particularly mentioned, because it had been
a beloved idol, dearer than the rest, that especially
must be put away. Thus, in our covenanting with
God, we must engage against all sin, but in particu
lar, against that which, by reason of the temper of
our minds, the constitution of our bodies, or the cir
cumstances of our outward affairs, does most easily
beset us, and we are most prone to.

Knowest thou thine ownself, 0 my soul ? If thou
dost, thou " knowest thine own sickness, and thine
own sore," that is, thine own iniquity: bring that
hither and slay it ; let not thine eyes spare, neither
do thou pity it. Hide it not, excuse it not, stipulate
not for leave to reserve it as Naaman did for his
house of Rimmon; though it hath been to thee as a
right eye, as a right hand, as thy guide and thine ac
quaintance, it hath been a false guide, an ill acquaint
ance, pluck it out, cut it off, and cast it from thee.
Now come arid fortify thy resolutions in the strength
of Christ against that; fetch in help from heaven
against that; be vigorous in thy resistance of that,
and how many soever its advantages are against thee,
yet despair not of a victory at last.

We must solemnly vow, that we will abstain from
all appearance of evil ; not only from that which is
manifestly sin, and which carries the evidences of its
own malignity written on its forehead, but from that
which looks like sin, and borders upon it. Wisdom is
here profitable to direct, so that we may not on the one
hand indulge a scrupulous conscience, and yet on the
other hand may preserve a tender conscience. Far
be it from us to make that to be sin which God hath
not made so; and yet in doubtful cases it must be our

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care and covenant to keep the safer side, and to be
cautious of that which looks suspicious; "he that
walks uprightly walks surely." What we find to be
either a snare to us, and an occasion of sin, or a blem
ish to us, and an occasion of scandal, or a terror to us
in the reflection, and an occasion of grief or fear, it
may do well expressly to resolve against, though we
be not very clear that it is in itself sinful, nor dare
censure it as evil in others; provided that this vow
be made with such limitations that it may not after
wards prove an entanglement to us, when, either
by the improvement of our knowledge, or the change
of our circumstances, it ceases to have in it an ap
pearance of evil.

And art thou willing, my soul, to come under this
bond? Wilt thou put far from thee the accursed
thing? Wilt thou in this ordinance make a covenant
with thine eyes, and oblige them not to look on the
wine when it is red, nor to look on a woman to lust
after her? Wilt thou shun sin as the plague, and
engage thyself, not only never to embrace that adul
teress, but never to come nigh the door of her house?
Thy vow being like that of the Nazarite, not to drink
of this intoxicating wine; let it be then like his, not
to eat any thing that cometh of the vine, " from the
kernel to the husk." Abandon sin and all its appur
tenances ; cast out Tobiah and all his stuff. Resolve
to deny thyself in that which is most desirable, rather
than give Satan any advantage; to abridge thyself
even in that which is lawful, rather than come within
the confines of sin, or bring thyself into danger of that
which is unlawful. " Happy is the man that feareth
always."

We must solemnly vow, that we will have no fel
lowship " with the unfruitful works of darkness, nei
ther be partakers of other men's sins." We live in
a corrupt and degenerate age, in which iniquity
greatly abounds. Our business is not to judge others;
to their own masters they stand or fall, but our care
must be, to preserve ourselves, and the purity and
peace of our own minds j our covenant therefore

226 COMMUNICANT'S COMPANION.

must be, that we will never " walk in the counsel of
the ungodly, nor stand in the way of sinners." When
David engaged himself to keep the commandments
of his God, pursuant to that engagement, he said to
evil-doers, " Depart from me." And St. Peter re
minded his new converts of the necessity of this care ;
— " Save yourselves from this untoward generation."

Let the Psalmist's vow be mine then. Having
hated the congregation of evil-doers, such as drunk
ards, swearers, filthy talkers, and scoffers at godli
ness, " I will not sit with the wicked." Though I
cannot avoid being sometimes in the sight and hear
ing of such, yet I will never take those for my chosen
companions and bosom friends in this world, with
whom I should dread to have my portion in the
other world. Religion in rags shall be always valued
by me, and profaneness in robes despised. Having
chosen God for my God, his people shall always be
my people ; " Lord, gather not my soul with sinners."
If thou art in good earnest for heaven, resolved to
swim against the stream, thou wilt find that sober
singularity is an excellent guard to serious piety. On
all that glory let there be this defence.

II. We must here by a solemn vow, bind ourselves
up to all duty. It is not enough that we depart from
evil, but we must do good; that we separate our
selves from the service of sin, and shake off Satan's
iron yoke; but we must devote ourselves to the ser
vice of Christ, and put our necks under the sweet and
easy yoke of God's commandments, with a solemn
promise faithfully to draw in that yoke all our days.
We need not bind ourselves to more than we are
already bound to by the divine law, either expressly
or by consequence; either as primary duties or se
condary, in order to them. We are not called to lay
upon ourselves any other burden than necessary
things, and they are not heavy burdens, nor grievous
to be borne ; but we must bind ourselves faster and by
additional ties, to that which we are already bound to.

We must, by a solemn vow, oblige ourselves to
all the duties of religion in general. — Jacob's vow

COMMUNICANT'S COMPANION. 227

must be ours, " Then the Lord shall be my God."
Having avouched him for mine, I will fear him and
love him, delight in him and depend upon him, wor
ship him and glorify him, as my Lord and my God.
Having owned him as mine, I will ever eye him as
mine, and " walk in his name." David's vow must
be ours; that we will "keep God's righteous judg
ments;" that we will keep in them as our way, keep
to them as our rule ; that we will keep them as the
apple of our eye, keep them always unto the end.

In the strength of the grace of Jesus Christ, we
must here solemnly promise and vow,

(1.) That we will make religion our business. — •
It is our great business in this world, to serve the
honour of him that made us, and secure the happi
ness we were made for: this we must mind as our
business, and not, as most do, make a by-business
of it. Religion must be our calling; the calling we
resolve to live in, and hope to live by: in the ser
vices of it we must be constant and diligent, and
as in our element. Other things must give way to
it, and be made, as much as may be, serviceable to
it. And this must be our covenant with God here,
that, however we have trifled hitherto, henceforward
we will mind religion as the one thing needful, and
not be slothful in the business of it, but fervent in
spirit, serving the Lord. And art thou willing, my
soul, thus to devote thyself entirely to the service
of thy God? Shall that engage thy cares, fill thy
thoughts, command thy time, and give law to the
whole man? Let this matter be settled then, in this
day's vows, and resolve to live and die by it.

(2.) That we will make conscience of inside godli
ness. — Having in our covenant given God our hearts,
which is what he demands, we must resolve to em
ploy them for him; for without doubt, he is a Jew,
he is a Christian, that is one inwardly; and that is cir
cumcision, that is baptism, that is true and pure icli-
gion, " which is of the heart, in the spirit, and not in
the letter;" — that we are really, what we are inward
ly: and they only are the true worshippers, that wor-

228 COMMUNICANT'S COMPANION.

ship God in the spirit. This is the power of godliness,
without which the form is but a carcass, but a sha
dow. " The king's daughter is all glorious within."
This, therefore, we must resolve in the strength of
the grace of God, that we will keep our hearts with
all diligence, keep them fixed, fixed upon God ; that
the desire of our souls shall ever be towards God;
our hearts shall be lifted up to God in every prayer,
and their doors and gates thrown open to admit his
word; and that our constant care shall be about the
" hidden man of the heart, in that which is not cor
ruptible ;" so approving ourselves to God in our in
tegrity, in every thing we do in religion.

(3.) That we will live a life of communion with
God. — Without controversy, great is this mystery of
godliness; if there be a heaven upon earth, certainly
this is it, by faith to set the Lord always before us,
having an eye to him with suitable affections, as the
first cause, and last end, of all things that concern us;
and so having communion with him in providence as
well as ordinances. When we receive the common
comforts of every day from his hand with love and
thankfulness; and bear the common crosses and dis
appointments of every day, as ordered by his will,
with patience and submission; when we commit
every day's care to him, and manage every day's
business and converse for him, having a constant ha
bitual regard to God in the settled principles of the
divine life, and frequent actual out-goings of soul to
wards him in pious ejaculations, the genuine expres
sions of devout affections; then we live a life of com
munion with God. Did we know by experience,
what it is to live such a life as this, we would not
exchange the pleasures of it, for the peculiar treasures
of kings and provinces.

Engage thyself, then, my soul, elevate thyself to
this spiritual and divine life, that every day may be
thus with thee a communion-day, and thy constant
fellowship may be with the Father, and with his Son,
Jesus Christ, by the Spirit. Let me resolve hence
forward to live, more than I have hitherto done, a

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life of complacency in God, in his beauty, bounty,
and benignity ; a life of dependence upon God, upon
his power, providence, and promise; a life of devo-
tedness to God, to the command of his word, to the
conduct of his Spirit, and the disposal of his provi
dence ; and thus to walk with God in all holy con
versation.

(4.) That, we will keep heaven in our eye, and
take up with nothing short of it. — We are made for
another world, and we must resolve to set our hearts
upon that world, and have it always in our eye;
seeking the things that are above, and slighting
things below in comparison with them, as those that
are born from heaven, and bound to heaven. Bind
thyself, my soul, with this bond, that, " forgetting
the things that are behind, as one that hath not yet
attained, neither is already perfect," thou wilt reach
forth to those things that are before, "pressing for
wards towards the mark, for the prize of the high
calling." My treasure is in heaven — my head, and
hope, and home, are there : I shall never be well till
I am there ; there, therefore, shall my heart be, and to
that recompense of reward I will ever have respect;
with an eye to that joy and glory set before me in
the other world, I will, by the grace of God, pa
tiently run the race of godliness set before me in this
world.

2. We must, by a solemn vow, oblige ourselves to
some duties of religion in particular. — As it is good
to engage ourselves by covenant against particular
sins, that, by the help of resolution, our resistance
of them may be invigorated; so it is good to engage
ourselves to particular duties, that we may be quick
ened diligently to apply ourselves to them, and may
see our work before us.

(1.) We should particularly oblige ourselves to
those duties, with the neglect of which our own
consciences have charged us. We have known that
good which our own hearts tell us we have not done ;
we find upon reflection, it may be, that we have not
been constant in our secret devotion, that we have
20

230 COMMUNICANT'S COMPANION.

not done that good in our families which we should
have done ; we have been barren in good discourse,
careless of our duty to the souls of others, backward
to works of charity, unfurnished for and indisposed to
religious exercises; in these, or other things, wherein
we are conscious to ourselves that we have been de
fective, we must covenant for the future to be more
circumspect and industrious, that our works may
be found filled up before God. When the Jews in
Nehemiah's time made a sure covenant, wrote it,
and sealed to it, they inserted particular articles, re
lating to those branches of God's service which had
been neglected, and made ordinances for themselves,
according to the ordinances that God had given them;
so should we do, as an evidence of the sincerity of
our repentance for our former omissions, both of duty
and in duty. That work of our Lord, wherein we
have been most wanting, in that we must covenant
to abound most, that we may redeem the time.

(2.) We should particularly oblige ourselves to
those duties which we have found by experience to
contribute most to the support and advancement of
the life and power of godliness in our hearts. They
that have carefully observed themselves, perhaps can
tell what those religious exercises are, which they
have found to be most serviceable to the prosperity
of their souls, and by which they have reaped most
spiritual benefit and advantage. Have our hearts
been most enlarged in secret devotion? Has God
sometimes met us in our closets with special comforts,
and the unusual manifestations of himself to our
souls? Let us from thence take an indication, and
covenant to be more and longer alone in secret com
munion with God. Have public ordinances been to
us as green pastures, and have we sat down by them
with delight? Let us resolve to be so much the
more diligent in our attendance on them, and wait
more closely at those gates where we have so often
been abundantly satisfied. Though one duty must
never be allowed to trench upon another, yet those
duties which we have found to be the most effectual

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means of increasing our acquaintance with God, con
firming our faith in Christ, and furthering us in our
way to heaven, we should, with a peculiar care, en
gage ourselves to.

Though God has strictly commanded us the great
and necessary acts of religious worship, yet, for the
trial of our holy ingenuity and zeal, he has left it to us
to determine many of the circumstances. That even
instituted sacrifices may be in some respects free-will
offerings, he has commanded us to pray and read the
Scriptures, but has not told us just how often and
how long we must pray and read. Here, therefore,
it is proper for us to bind ourselves to that which will
best answer the intention of the command in general,
best agree with the circumstances we are in, and best
advance the interests of our souls; in which we must
take heed, on the one hand, that we indulge not spi
ritual sloth, by contenting ourselves with the least
proportions of time that may be, much less by con
fining ourselves to them; and, on the other hand,
that we make not religious exercises a task and bur
den to ourselves, by binding ourselves to that, at all
times, which, in an extraordinary fervour of devotion,
is easy and little enough. In making resolutions of
this kind, we ought to be cautious, and not hasty to
utter any thing before God, that we may not after
wards say before the angel, " It was ari error."
Though such is the decay of Christian zeal in the
age we live in, that few need this caution, yet it
must be inserted, " because it is a snare to a man to
devour that which is holy, and after vows to make
inquiry."

(3.) We should particularly oblige ourselves to
those duties by which we have opportunities of glo
rifying God, adorning our profession, and doing good
in our places. We are not born for ourselves, nor
bought for ourselves; we are born for God, and
bought for Christ: and both as men and as Christians,
we are members one of another, and we ought to
sit down and consider how we may trade with the
talent with which we are intrusted, though it be but

232 COMMUNICANT'S COMPANION.

one, to the glory of our Creator, the honour of our
Redeemer, and the good of our brethren. The lib
eral and pious devise liberal and pious things, and
oblige themselves to them. Think then, my soul, not
only what must I do, but what may I do for God,
who has done such great things for me? How may
I be serviceable to the interests of God's kingdom
among men ? What can I do to promote the strength
and beauty of the church, and the welfare of precious
souls ? And if we have thought of any thing of this
kind that falls within the sphere of our activity,
though but a low and narrow sphere, it may do well,
when we find ourselves in a good frame at the table
of the Lord, by a solemn vow, with due caution, to
oblige ourselves to it, that we may not leave room
for a treacherous heart to start back. Thus Jacob,
for the perpetuating the memory of God's favour to
him, made it a part of his vow — " This stone which
I have set for a pillar, shall be God's house." Thus
Hannah vowed, that if God would give her a son,
she would give him to the Lord. It is one of the
rules prescribed concerning cost or pains bestowed
for pious and charitable uses — " Every man accord
ing as he purposeth in his heart, so let him give, so
let him do." Now, lest that purpose should fail and
come to nothing, it is good, when the matter of it is
well digested, to bring it to a head in a solemn pro
mise, that the tempter seeing us steadfastly resolved,
may cease soliciting us to alter our purpose.

(4.) We should particularly oblige ourselves to the
duties of our respective callings and relations. Much
of Christian obedience lies in these instances; and
in them we are especially called to serve God and
our generation, and should therefore bind ourselves
to do so.

They that are in places of public trust and power,
should here oblige themselves, by a solemn vow, to
be faithful to the trust reposed in them, and to use
their power for the public good. They that rule
over men, must here covenant that they will be just,
ruling in the fear of God. Their oaths must here

COMMUNICANT'S COMPANION. 233

be ratified, and David's promise must be theirs —
" When I shall receive the congregation, I will judge
uprightly." This ought to be seriously considered
by all those who receive this holy sacrament at their
admission into the magistracy. When publicans and
soldiers submitted to the baptism of John, and there
by obliged themselves to live a holy life, they asked
and received of John instructions how to discharge
the duty of their respective employments; for, when
we vow to keep God's commandments, though we
must have a universal respect to them all, yet we
must have a special regard to those precepts which
relate to the calling wherein we are called, whatever
it is.

The stewards of the mysteries of God, when they
administer this ordinance to others, receive it them
selves as an obligation upon them to stir up the gift
that is in them, that they may make full proof of
their ministry. Their ordination vows are repeated
and confirmed in every sacrament, and they are
again sworn to be true to Christ and souls. He that
ministereth about holy things, must here oblige him
self to " wait on his ministering ; he that teacheth,
on teaching; he that exhorteth, on exhortation."

Governors of families must here oblige themselves,
as David did, to walk before their houses in a perfect
way, with a perfect heart; and they must affix this
seal to Joshua's resolution, that, whatever others do,
" they and their houses will serve the Lord." Here
they must consecrate to God a church in their house,
and bind themselves to set up, and always to keep
up, both an altar and a throne for God in their habi
tation, that they may approve themselves the spirit
ual seed of faithful Abraham, who was famous for
family religion. And inferior relations must here
oblige themselves to do the duty they owe to their
superiors: children to be dutiful to their parents, ser
vants to be obedient to their masters; yea, all of us
to be subject one to another. They that are under
the yoke, as the apostle speaks, may here make the
yoke they are under easy to them, by obliging them-
20*

234 COMMUNICANT'S COMPANION.

selves to draw in it from a principle of duty to God,
and gratitude to Christ, which will both sanctify and
sweeten the hardest services and submission.

Whatever our employments are, and our dealings
with men, we must here promise and avow, that we
will be strictly just and honest in them; that what
ever temptations AVC may be under to the contrary at
any time, we will make conscience of " rendering to
all their due, and of speaking the truth from the
heart; that we will walk uprightly, and Avork right
eousness, despise the gain of oppression, and shake
our hand from holding of bribes;" knowing that they
\vho do so "shall dwell on high, their place of de
fence shall be the munition of rocks, bread shall be
given them, and their water shall be sure." We
find it upon record, to the honour of Christ's holy
religion, when it was first planted in the world, that
Pliny, a heathen magistrate, and a persecutor of
Christianity, giving an account to the Emperor Tra
jan, of what he had discovered concerning the Chris
tians, in an epistle yet extant, acknowledges, that in
their religious assemblies they bound themselves by
a "sacrament," that is, by an oath, not to do any
thing evil ; that they would not rob or steal, or com
mit adultery; that they would never be false to any
trust reposed in them, never deny any thing that was
put into their hands to keep; and the like. The same
is still the true intent and meaning of this service; it
is the bond of a covenant, added to the bond of a
command, that we " do justly, love mercy, and walk
humbly with our God."

Come then, my soul, come under these bonds,
come willingly and cheerfully under them. He that
bears an honest mind does not startle at assurances ;
be not afraid to promise that which thou art already
bound to do; for these vows will rather facilitate thy
duty, than add to the difficulty of it ; the faster thou
findest thyself fixed to that which is good, the less
there will be of uneasy hesitation and wavering
concerning it, and the less danger of being tempted
from it.

COMMUNICANT'S COMPANION. 235

Only remember, that all these vows must be made
with an entire dependence upon the strength and
grace of Jesus Christ, to enable us to make them
good. We have a great deal of reason to distrust
ourselves, so weak and treacherous are our hearts.
Peter betrayed himself by confiding in himself, when
he said, " Though I should die with thee, yet will
I not deny thee.'7 But we have encouragement
enough to trust in Christ: in his name therefore let
us make our vows, in his grace let us be strong;
surely " in the Lord alone have we righteousness
and strength;" he is the surety of the covenant for
both parties: into his custody, therefore, and under
the protection of his grace, let us put our souls, and
we shall find he is able to keep what we commit to
him.

CHAPTER XII.

DIRECTIONS CONCERNING THE FRAME OF OUR SPIRITS
WHEN WE COME AWAY FKOM THIS ORDINANCE.

I. We must come from this ordinance admiring the condescension
of the divine grace to us ; considering our meanness by nature,
and our vileness by sin. II. Lamenting our manifold defects,
either trembling, or at least blushing. III. Rejoicing in Christ,
and the great love wherewith he has loved us; expressing itself
in praises to God, and encouragements to ourselves. IV. Much
quickening to every good work. V. With a watchful fear of
Satan's wiles, and a firm resolution to stand our ground against
them. Let us therefore fear, and therefore fix. VI. Praying that
God will fulfil his promises to us, and enable us to fulfil ours to
him. VII. With a charitable disposition, to love our fellow Chris
tians, to give to the poor, and forgive injuries. VIII. Longing
for heaven. Our complaints and our comforts should make ua
long for heaven.

THEY that have fellowship with the Father, and
with his Son Jesus Christ, at the table of the Lord,
whose hearts are enlarged to send forth the workings
of pious and devout affections towards God, and to
take in the communication of divine light, life, and

236 COMMUNICANT'S COMPANION

love from him, cannot but say, as Peter did upon the
holy mount, " Lord, it is good for us to be here ; here
let us make tabernacles." They sit down under the
refreshing shadow of this ordinance with delight, and
its fruit is sweet unto their taste. Here they could
dwell all the days of their life, beholding the beauty
of the Lord, and inquiring in his temple. But it is
not a continual feast : we must come down from this
mountain; these sweet and precious minutes are soon
numbered and finished; supper is ended, thanks are
returned, the guests are dismissed with a blessing,
the hymn is sung, and we go out to the Mount of
Olives; even in this Jerusalem, the city of our solem
nities, we have not a continuing city. Jacob has an
opportunity of wrestling with the angel for a while,
but he must " let him go, for the day breaks," and
he has a family to look after, a journey to prosecute,
and the affairs thereof call for his attendance. We
must not be always at the Lord's table; the high
priest himself must not be always within the veil, he
must go out again to the people when his service is
performed. Now, it ought to be as much our care
to return in a right manner from the ordinance, as to
approach in a right manner to it. That caution is
here needful: " Look to yourselves, that we lose not
those things which we have wrought," " which we
have gained," — so some read it. Have we in this
ordinance wrought any thing, or gained any thing
that is good? We are concerned to see to it, that we
do not undo what we have wrought, and let slip
what we have gained.

When the solemnity is done, our work is not done ;
still we must be pressing forwards in our duty. This
perhaps is the mystery of that law in Ezekiel's tem
ple service, that they should not return from worship
ping before the Lord, in the solemn feasts, " through
the same gate by which they entered in, but by that
over against it." Forgetting those things which are
behind, still we must reach forth to those things which
are before.

Let us inquire, then, What is to be done, at our

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coming away from the ordinance, for the preserving
and improving of the impressions of it?

I. We should come from this ordinance, admiring
the condescension of the divine grace to us. — Great
are the honours which have here been done us, and
the favours to which here we have been admitted:
the God who made us has taken us into covenant
and communion with himself; the King of kings has
entertained us at his table, and there we have been
feasted with the dainties of heaven, abundantly satis
fied with the goodness of his house ; exceeding great
and precious promises have been here sealed to us,
and earnests given us of the eternal inheritance : now,
if we know ourselves, this cannot but be the matter
of our wonder, our joyful, and yet awful wonder.

Considering our meanness by nature, we have
reason to wonder that the great God should thus
advance us. Higher than heaven is above the earth,
is God above us; between heaven and earth there
is, though a vast, yet only a finite distance ; but be
tween God and man there is an infinite dispropor
tion. "What is man, then, (man that is a worm,
and the son of man that is a worm,) that he should
be thus visited and regarded, thus dignified and pre
ferred?" That favour done to Israel sounds great:
" Man did eat angels' food;" but here man is feasted
with that which was never angels' food, the " flesh
and blood of the Son of man," which gives life to
the world. Solomon himself stood amazed at God's
condescending to take possession of that magnificent
temple he had built ; " but will God in very deed
dwell with men on the earth?" And, which is more,
shall men on the earth dwell in God, and make the
Most High their habitation? If great men look with
respect upon those that are much their inferiors, it is
because they expect to receive honour and advan
tage by them; "but can a man be profitable unto
God?" No, he cannot; "our goodness extendeth
not unto him." He was from eternity happy with
out us, and would have been so to eternity, if we
had never been, or had been miserable; but we are

238 COMMUNICANT'S COMPANION.

undone, undone for ever, if his goodness extends not
to us: he needs not our services, but we need his
favours; men adopt others because they are child
less, but God adopts us purely because we are father
less. It was no excellency in us that recommended
us to his love, but poverty and misery made us pro
per objects of his pity.

Come then, my soul, and compose thyself as king
David did, when, having received a gracious message
from heaven, assuring him of God's kind intentions
to him and his family, he went in, and with a great
fixedness of mind sat before the Lord ; and say, as
he said, " Who am I, 0 Lord God, and what is my
house, that thou hast brought me hitherto?" That I
should be so kindly invited to the table of the Lord,
and so splendidly treated there? That one so mean
and worthless as I am, the poorest dunghill-worm
that ever called God Father, should be placed among
the children, and fed with the children's bread ? And
yet, as if this were a " small thing in thy sight, 0
Lord God, thou hast spoken also concerning thy
servant for a great while to come," even as far as
eternity itself reaches ; and thus " thou hast regarded
me according to the estate of a man of high degree,"
though I am nothing, yea, less than nothing, and
vanity. " And is this the manner of men, 0 Lord
God?" Could men expect thus to be favoured?
No ; but thou givest to men, not according to their
poverty, but according to thy riches in glory. Do
great men use to condescend thus? No; it is usual
with them to take state upon them, and to oblige their
inferiors to keep their distance ; but we have to do
with one that is God, and not man; whose thoughts
r>f love are as much above ours, as his thoughts
of wisdom are; and therefore, as it follows there,
"What can David say more unto thee?" What
account can I give of this unaccountable favour?
" It is for thy word's sake, and according to thine
own heart," for the performance of thy purposes and
promises, that " thou hast done all these great things,
to make thy servant know them."

COMMUNICANT'S COMPANION. 239

Considering our vileness by sin, we have yet more
reason to wonder that the holy God should thus
favour us. We are not only worms of the earth,
below his cognizance, but a generation of vipers, ob
noxious to his curse; not only unworthy of his love
and favour, but worthy of his wrath and displeasure.
How is it, then, that we are brought so near unto
him, who deserved to have been sentenced to an
eternal separation from him? He has said, "The
foolish shall not stand in his sight." Foolish we
know we are, and yet we are called to sit at his table,
being through Christ reconciled to him, and brought
into covenant with him. Justice might have set us
as criminals at his bar; but behold, mercy sets us
as children at his board : and it is a miracle of mercy,
mercy that is the wonder of angels, and will be the
eternal transport of glorified saints. See how much
we owe to the Redeemer, by whom we have access
into this grace.

Let me therefore set myself, and stir up myself, to
admire it; I have more reason to say than Mephibo-
sheth had, when David took him to eat bread, at his
table continually, " What is thy servant, that thou
shouldest look upon such a dead dog as I am?" I
am less than the least of God's mercies, and yet he
hath not withheld the greatest from me! I have
forfeited the comforts of my own table, and yet I
am feasted with the comforts of the Lord's table !
I deserve .to have had the cup of the Lord's indigna
tion put into my hand, and to have drunk the dregs
of it; but behold, I have been treated with the cup
of salvation ! Were ever traitors made favourites ?
Such traitors made such favourites ? Who can suf
ficiently admire the love of the Redeemer, who " re
ceived gifts for men, yea, even for the rebellious
also," upon their return to their allegiance, "that
the Lord God might dwell among them?" And
have I shared in these gifts, notwithstanding my re
bellions? This is the Lord's doing, and it is marvel
lous. Whence is this to me, that not the mother of
my Lord, but my Lord himself should come to me?

240 COMMUNICANT'S COMPANION.

that he should thus prevent me, thus distinguish
me with his favours ? " Lord ! how is it that thou
wilt manifest thyself to me, and not unto the world?"

II. We should come from this ordinance lamenting
our own manifold defects and infirmities in our at
tendance upon God in it. — When we look back upon
the solemnity, we find, that as we cannot speak well
enough of God and of his grace, so we cannot speak
ill enough of ourselves, and of the folly and treach
ery of our own hearts. Now, conscience, thou art
charged in God's name to do thine office, and to ac
complish a diligent search; review the workings of
thy soul in this ordinance distinctly and impartially.

And if upon search thou findest cause to suspect
that all has been done in hypocrisy, then set thy soul
a trembling; for its condition is sad, and highly dan
gerous. If I have been here pretending to join my
self in a covenant with God, while I continue in
league with the world and the flesh ; pretending to
receive the pardon of my sins, when I never repent
ed of them, nor designed to forsake them ; I have
but deceived myself, and have reason to fear that I
shall perish at last with a lie in my right hand. While
this conviction is fresh and sensible, let care be taken
to mend the matter; and, blessed be God, it may be
mended. Have I reason to fear that my heart is
not right in the sight of God, and that therefore I
have no part nor lot in the matter, but am in the gall
of bitterness, and bond of iniquity ? I must then
take the advice which Peter gave to Simon Magus,
when he perceived that to be his condition, after he
had received the sacrament of baptism: "Repent,
therefore, of this thy wickedness, and pray God, if
perhaps the thought of thine heart may be forgiven
thee." Let that be done with a double care after
the ordinance, which should have been done before.
But if upon search thou findest that there has
been, through grace, truth in the inward part; yet
set thy soul a blushing, for it has not been cleansed
according to the purification of the sanctuary. When
we would do good, evil is present with us; our wine

COMMUNICANT'S COMPANION. 241

is mixed with water, and our gold with dross; and
who is there that " doeth good, and sinneth not"
even in his doing good? We find, by sad experience,
that the sons of God never come together but Satan
comes also among them, and stands at their right
hand to resist them ; and that, wherever we go, we
carry about with us the remainders of corruption, a
body of death, which inclines us to that which is evil,
and indisposes us to that which is good. If the spirit
be willing, yet, alas ! the flesh is weak, and we cannot
do the things that we would.

0 what reason have I to be ashamed of myself,
and blush to lift up my face before God, when I re
view the frame of my heart during my attendance on
this ordinance ! How short have I come of doing
my duty, according as the work of the day required!
My thoughts should have been fixed, and the sub
jects presented to them to fix upon, were curious
enough to engage them, and copious enough to em
ploy them; and yet they went with the fool's eyes
unto the ends of the earth, and wandered after a
thousand impertinencies. A little thing served to
give them a diversion from the contemplation of the
great things set before me. My affections should
have been raised and elevated, but they were low
and flat, and little moved; if sometimes they seemed
to soar upwards, yet they soon sunk down again, and
the things which remained were ready to die. My
desires were cold and indifferent, my faith weak and
inactive ; nor were there any workings of soul in me
proportionable to the weightiness of the transaction.
Through my own dulness, deadness, and inadverten
cy, I lost a deal of time out of a little, and slipped
much of that which might have been done and got
there, if I had been close and diligent.

This thought forbids us to entertain a good conceit
of ourselves, and our own performances, or to build
any confidence upon our own merit. While we are
conscious to ourselves of so much infirmity cleaving
to our best services, we must acknowledge that boast
ing is for ever excluded; we have nothing to glory

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242 COMMUNICANT'S COMPANION.

of before God, nor can we challenge a reward as of
debt, but must ascribe all to free grace. What good
there is in us, is all of God, and he must have the
honour of it; but there is also much amiss, which is
all of ourselves ; and we must take the shame of it,
lamenting those sad effects of the remainder of sin in
us, which we feel to our loss, when we draw nigh to
God in holy ordinances.

This thought obliges us, likewise, to rely on Christ
alone for acceptance with God in all our religious
duties: he is that great and gracious High Priest,
who "bears the iniquity of the holy things, which
the children of Israel hallow in their holy gifts," that,
notwithstanding that iniquity when it is repented of,
" the gifts may be accepted before the Lord." Of his
righteousness therefore we must make mention, even
of his only; for the most spiritual sacrifices are ac
ceptable to God only through him. 1 Pet. ii. 5.

III. We should come from this ordinance rejoicing
in Jesus Christ, and in that great love wherewith he
has loved us. — From this feast we should go to our
tents, as the people went from Solomon's feast of
dedication, "joyful and glad in heart, for all the
goodness that the Lord hath done by David his ser
vant, for Israel his people." They that went forth
weeping, must come back rejoicing, as they have
cause, if they " bring their sheaves with them." Has
God here lifted up the light of his countenance upon
us? That should "put gladness into our hearts."
Have we here lifted up our souls to God, and joined
ourselves to him in an everlasting covenant? We
have reason, with the baptized eunuch, to " go or.
our way rejoicing." The day of our espousals should
be the day " of the gladness of our hearts." This
cup of blessing was designed to be a cup of consola
tion, and its wine ordained to make glad man's heart,
to make glad the heart of the new man; having
therefore drunk of this cup, let our souls " make their
boast in the Lord, and sing in his ways, and call him
their exceeding joy."

Let this holy joy give check to carnal mirth ; for

COMMUNICANT'S COMPANION. 243

having seen so much reason to rejoice in Christ Jesus,
we deceive ourselves, if we rejoice in a thing of
npught: we are not forbidden to rejoice, but our joy
must be turned into the right channel, and our mirth
sanctified, which will suppress and silence the laugh
ter that is mad. The frothiness of a vain mind must
be cured by a religious cheerfulness, as well as by a
religious seriousness.

Let it give check also to the sorrow of the world,
and that inordinate grief for outward crosses, which
sinks the spirits, dries the bones, and works death.
Why art thou cast down? and why disquieted for a
light affliction, which is but for a moment? when
even that is so far from doing thee any real prejudice,
that it works for thee a far more exceeding and eter
nal weight of glory. Learn, my soul, to sit down
upon the ruins of all thy creature-comforts, by a
withered fig-tree, a fruitless vine, and a blasted crop,
and even then to sing to the praise and glory of God,
as the God of thy salvation. When thou art full,
enjoy God in all; when thou art empty, enjoy all in
God.

Let this holy joy express itself in praises to God,
and encouragements to ourselves.

Let it express itself in the thankful acknowledg
ment of the favours we have received from God. As
spiritual joy must be the heart and soul of divine
praise, so divine praise must be the breath and speech
of spiritual joy. Whatever makes us joyful, must
make us thankful. Do we come from this ordinance
easy and pleasant, and greatly refreshed with the
goodness of God's house? Let the high praises of
God then be in our mouths, and in our hearts. This
is a proper time for us to be engaged with great
fixedness, and enlarged with great fluency in his
service. If we must give thanks for the mercies
we receive at our own table, which relate only to a
perishing body and a dying life, much more ought
we to give thanks for the mercies we receive at God's
table, which relate to an immortal soul and eternal
life. '

244 COMMUNICANT'S COMPANION.

" When tbou hast eaten, and art full, then thou
shalt bless the Lord thy God, for the good land which
he hath given thee." Bless him for a Canaan on
earth, a land of light, and a valley of vision, in which
God is known, and his name great; and for the com
fortable lot thou hast in that land, a name among
God's people, and a nail in his holy place, a portion
in ImmanuePs land; bless him for a Canaan in hea
ven which he has given thee the promise and pros
pect of, that land flowing with milk and honey. Re
joice in hope of that, and sing in hope.

"Bless the Lord, 0 my soul, and let all that is
within thee," all thy thoughts, and all thy powers, be
employed in blessing his holy name; and all little
enough. 0 give thanks unto the Lord, for he is
good ; good to all, good to Israel, good to me. " I
will mention the loving-kindnesses of the Lord, and
the praises of the Lord, according to all that the Lord
hath bestowed on us." Give glory to the exalted
Redeemer, and mention to his praise the great things
he has done for us. " Worthy is the Lamb that
was slain," to take the book, and open the seals;
worthy to wear the crown, and sway the sceptre for
ever; worthy to receive blessing, and honour, and
glory and power ; worthy to be adored by the innu
merable company of angels, and the spirits of just
men made perfect ; worthy to be attended with the
constant praises of the universal church; worthy of
the innermost and uppermost place of my heart, of
the best affections I can consecrate to his praise, and
the best services I can do to his name ; for he was
slain, and has "redeemed us to God by his blood;
and has made us to our God kings and priests. He
has loved us, and washed us from our sins in his own
blood;" a note of praise, which the angels them
selves cannot sing, though they have many a song
to which we are strangers. " He loved me, and gave
himself for me," to satisfy for my sin, and to obtain
eternal redemption for me. Blessed, and for ever
blessed, be the great and holy name of the Lord Je
sus — that name which is as ointment poured forth—'

COMMUNICANT'S COMPANION. 245

lhat name which is above every name, which is
worthy of, and yet " exalted far above, all blessing
and praise."

And whenever we confess that Jesus Christ is
Lord, let it always be done to the glory of God the
Father. His kindness and love to man was the ori
ginal spring, and first wheel in the work of our re
demption. It was he that " gave his only-begotten
Son, delivered him up for us all, and who was in
Christ reconciling the world unto himself;" glory,
therefore, eternal glory be unto God in the highest,
for in Christ there is on earth eternal peace and
good-will towards men. God hath in Christ glorified
himself, we must therefore in Christ glorify him, and
make all our joys and praises to centre in him. In
the day of our rejoicing, this must be the burden of
all our songs, Blessed be God for Jesus Christ; thanks
be unto God for this unspeakable gift, the foundation
of all other gifts.

Let this holy joy speak encouragement to ourselves,
cheerfully to proceed in our Christian course. The
comfort we have had in our covenant relation to God,
and interest in Christ, should put a sweetness into all
our enjoyments, and sanctify them to us. We must
see the love of God in them, and taste that he is gra
cious, and this must make them comforts indeed to
us; see the curse removed from them, see a blessing
going along with them, and then " go thy way, eat
thy bread with joy, and drink thy wine with a merry
heart, for God now accepteth thy works." Have we
good ground to hope, that through grace our works
are accepted of God? If we sincerely aim at God's
acceptance, make that our end, and labour for it,
with an eye to Christ as Mediator, we may hope that
our persons and performances are accepted; if we
accept of God's works, accept the disposals of his
providence, and the offers of his grace, with an hurn-
ble acquiescence in both, that will be a good evidence,
that he accepts our WOIKS. And if so, we have rea
son to rejoice with joy unspeakable and full of glory.
" Eat thy bread with joy," for it is thy Father's gift,

21*

246 COMMUNICANT'S COMPANION.

the bread wherewith the Lord thy God feeds thee in
this wilderness, through which he is leading thee to
the land of promise ; " drink thy wine with a merry
heart," remembering Christ's love more than wine ;
what thou hast, though mean and scanty, thou hast
it with the blessing of God, which will make the
little thou hast "better than the riches of many
wicked."

Rejoice in the Lord now, 0 my soul, rejoice in
him always ; having kept this feast with gladness, as
Hezekiah and his people did, carry with thee some
of the comforts of God's tablf to thine own, and there
eat thy meat with gladness, as the primitive Chris
tians did. Live a life of holy cheerfulness, and the
joy of the Lord will be thy strength.

IV. We should come from this ordinance much
quickened to every good work. — Seeing ourselves
compassed about here with so great a cloud of wit
nesses, bound by so many engagements, invited by
so many encouragements, and obliged to God and
godliness by so many ties of duty, interest, and gra
titude ; let us " lay aside every weight, and the sin
that most easily besets us," whatever it is, especially
the evil heart of unbelief, which is our great hinder-
ance, and " let us run with patience the race that is
set before us, looking unto Jesus." Let the cove
nant we have renewed, and the comforts we have
received, make us more ready to every good duty,
and more lively in it; more active and zealous for
the glory of God, the service of our generation, arid
the welfare and prosperity of our own souls. From
what we have seen and done here, we may fetch
powerful considerations to shame us out of our sloth-
fulness and our backwardness to that which is good,
and to stir us up to the utmost diligence in our Mas
ter's work.

When Jacob had received a gracious visit from
God, and had made a solemn vow to him, it follows,
« Then Jacob went on his way." The original
phrase is observable : " Then Jacob lift up his feet."
After that comfortable night he had at Bethel, know-

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ing himself to be in the way of his duty, he proceeded
with a great deal of cheerfulness, that strengthened
the weak hands, and confirmed the feeble knees.
Thus should our communion with God in the Lord's
Supper enlarge our hearts to run the way of God's
commandments. After such an ordinance we should
lift up our feet in the way of God ; that is, as it is
said of Jehoshaphat, we should lift up our hearts in
those ways, abiding and abounding in the work of
the Lord.

Rouse up thyself now, my soul, from thy spiritual
slumber: up, and be doing, for the Lord is with thee.
Awake, awake, put on thy strength, put forth thy
strength, that thou mayest push on thy holy war, thy
ho-iy work with vigour; shake thyself from the dust,
to which thou hast too much cleaved; loose thyself
from the bands of thy neck, with which thou hast
been too much clogged. Meditate more fixedly,
pray more earnestly, resist sin more resolutely, keep
Sabbaths more cheerfully, do good more readily.
Thou hast heard the sound of a going in the tops of
the mulberry trees, plain indications of the presence
of God with thee, therefore now thou shalt bestir
thyself. Let the comforts of this ordinance employ
thy wings, that thou mayest soar upward, upward
towards God; let them oil thy wheels, that thou
mayest press forward, forward towards heaven: let
God's gifts to thee stir up his gifts in thee.

V. We should come from this ordinance with a
watchful fear of Satan's wiles, and a firm resolution
to stand our ground against them. — Whatever com
fort and enlargement we have had in this ordinance,
still we must remember, that we are but girding on
the harness, and therefore we have no reason to boast
or be secure, as though we had it put off. When
we return to the world again, we must remember
that we go among snares, and must provide accord
ingly ; it is our wisdom so to do.

1. Let us therefore fear. He that travels with a
rich treasure about him, is in most danger of being
robbed. The ship that is richly laden, is the pirate's

248 COMMUNICANT'S COMPANION.

prize. If we come away from the Lord's table re
plenished with the goodness of God's house, and the
riches of his covenant, we must expect the assaults
of our spiritual enemies, and not be secure. A strong
guard was constantly kept upon the temple, and there
needs one upon the living temples. The mystical
song represents the bed which is Solomon's, thus
surrounded by valiant men of the valiant of Israel,
" because of fear in the night." The Holy Ghost
thus signifying, that believers in this world are in a
military state, and the followers of Christ must be his
soldiers. They that work the good work of faith,
must fight the good fight of faith.

We must always stand upon our guard, for the
goodman of the house knows not at what hour the
thief will come ; but this we know, that immediately
after our Saviour was baptized, and owned by a
voice from heaven, " he was led into the wilderness
to be tempted of the devil." And immediately after
he had administered the Lord's Supper to his disci
ples, he told them plainly, " Satan hath desired to
have you," he has challenged you, " that he may sift
you as wheat;" and what he said to them, he says
to all — "Watch and pray, that ye enter not into temp
tation." We must then double our guard against
temptations to rash anger, and study to be more than
ordinarily meek and quiet, lest, by the tumults and
transports of passion, the Holy Spirit be tempted to
withdraw. If we have in this ordinance, received
Christ Jesus the Lord, let a strict charge be given,
like that of the spouse, " by the roes, and by the
hinds of the field, that nothing be said, nothing done
to stir up or awake our love until he please." Peace
being spoken, peace made, let us be afraid of every
thing that may give disturbance to it. We should
also watch against the inroads of worldly cares and
fears, lest they make a descent upon us after a sa
crament, and spoil us of the comforts we have there
received.

But with a particular care we must watch against
the workings of spiritual pride, after a sacrament.

COMMUNICANT'S COMPANION. 249

When our Lord Jesus first instituted this ordinance,
and made his disciples partakers of it, they were so
elevated with the honour of it, that, not content to
be all thus great, a contest immediately arose among
them, which of them should be greatest. And when
St. Paul had been in the third heavens, he was in
danger of being " exalted above measure with the
abundance of the revelations." We therefore have
cause to fear lest this dead fly spoil all our precious
ointment, and to keep a very strict and jealous eye
upon our own hearts, that they be not lifted up with
pride, " lest we fall into the condemnation of the
devil." Let us dread the first risings of self-conceit,
and suppress them; for, "What have we that we
have not received? And if we have received it,
why then do we boast?"

2. Let us therefore fix; and let our hearts be
established with the grace here received. What we
have done in this ordinance, we must go away firmly
resolved to abide by all our days. I am now fixed
immovably for Christ and holiness, against sin and
Satan. The matter is settled, never to be called in
question again, " I will serve the Lord." The bar
gain is struck, the knot is tied, the debate is come up
to a final resolve; and here I fix, as one steadfastly
resolved, with purpose of heart to cleave unto the
Lord. No room is left to parley with a temptation ;
I am a Christian, a confirmed Christian, and, by the
grace of God, a Christian I will live and die; and
therefore, " get thee behind me, Satan, thou art an
offence unto me." My resolutions, in which before
I wavered and was unsteady, are now come to a
head, and are as a nail in a sure place; I am now at
a point, " I have opened my mouth unto the Lord,
and I cannot go back;" and therefore, by the grace
of God, I am determined to go forward, and not so
much as look back, or wish for a discharge from those
engagements. " I have chosen the way of truth, and
therefore in thy strength, Lord, I will stick to thy
testimonies." Now my foot stands in an even place,
well shod with the preparation of the gospel of peace.

250 COMMUNICANT'S COMPANION.

I am now like a strong man refreshed with wine, re
solved to resist the devil, that he may flee from me,
and never yield to him.

VI. We should come from this ordinance praying;
lifting up our hearts to God in ejaculatory petitions;
and retiring, as soon as may be, for solemn prayer. —
Not only before, and in the duty, but after it, we
have occasion to offer up our desires to God, and
bring in strength and grace from him.

Two things we should be humbly earnest with
God in prayer for, after this solemnity, and we are
furnished from the mouth of holy David with very
emphatical and expressive petitions for them both.
We may therefore take with us these words in ad
dressing God: —

1. We must pray that God will fulfil to us those
promises which he was graciously pleased to seal
to us in this ordinance. David prayed for this:
" Now, Lord, let the thing that thou hast spoken
concerning thy servant, and concerning his house,
be established for ever, and do as thou hast said."
God's promises in the word are designed to be our
pleas in prayer ; and we receive the grace of God in
them in vain, if we do not make that use of them,
and sue out the benefits conveyed and secured by
them. These are talents to be traded .with, and
improved as the guide of our desires, and the ground
of our faith in prayer, and we must not hide them
in a napkin. Having here taken hold of the cove
nant, thus we must take hold on God for covenant
mercies. " Lord, remember the word unto thy ser
vant, upon which thou hast caused me to hope."
Thou hast not only given me the word to hope in,
but the heart to hope in it. It is a hope of thy own
raising, and thou wilt not destroy, by a disappoint
ment, the work of thy own hands.

Come, therefore, 0 my soul, come order thy cause
before him, and fill thy mouth with arguments.
Lord, is not this the word which thou hast spoken,
'• Sin shall not have dominion over you, the God of
peace shall tread Satan under your feet : There shall

COMMUNICANT'S COMPANION. 251

no temptation take you, but such as is common to
men, and the faithful God will never suffer you to
be tempted above what you are able?" Lord, be it
unto thy servant according to these words. Is not
this the word which thou hast spoken, " That all
things shall work for good to them that love thee ;
that thou wilt be to them a God all-sufficient, their
shield, and their exceeding great reward; that thou
wilt give them grace and glory, and withhold no good
thing from them; that thou wilt never fail them, nor
forsake them?" Now, Lord, let those words which
thou hast spoken concerning thy servant (and many
other the like,) be established for ever, and do as
thou hast said ; for they are the words upon which
thou hast caused me to hope.

2. We must pray, that he will enable us to fulfil
those promises which we have made to him in this
ordinance. David's prayer for this is, " 0 Lord God
of Abraham, Isaac, and of Israel, our fathers, keep
this for ever in the imagination of the thoughts of the
hearts of thy people, and prepare, or confirm their
hearts unto thee." Have there been some good
affections, good desires, and good resolutions in the
imagination of the thoughts of our hearts at this or
dinance, some good impressions made upon us. and
some good expressions drawn from us by it? We
cannot but be sensible how apt we are to lose the
good we have wrought, and therefore it is our wis
dom by prayer to commit the keeping of it to God,
and earnestly to beg of him effectual grace, thorough
ly to furnish us for every good word and work, and
thoroughly to fortify us against every evil word and
work. We made oar promises in the strength of the
grace of God, that strength we must therefore pray
for, that we may be able to make good our promises.
Lord, maintain thine own interest in my soul ; let thy
name be ever hallowed there, thy kingdom come,
and thy will be done in my heart, as it is done in
heaven

When we come away from this ordinance, we
return to a cooling, tempting, distracting world; as

252 COMMUNICANT'S COMPANION.

"when Moses came down from the mount, where he
had been with God, he found the camp of Israel
dancing before the golden calf to his great disturb
ance. In the midst of such sorrows and such snares
as we are compassed about with here, we shall find
it no easy matter to preserve the peace and grace
which we hope we have obtained at the Lord's table ;
we must therefore put ourselves under the divine
protection. Methinks it was with an affecting air of
tenderness, that Christ said concerning his disciples,
when he was leaving them, " Now I am no more in
the world," the days of my temptation are at an end;
" but these are in the world," they have their trial
yet before them. What then shall I do for them?
" Holy Father, keep through thine own name them
which thou hast given me." That prayer of his
was both the great example, and the great encour
agement of our prayers. Now, at the close of a
sacrament, it is seasonable thus to address ourselves
to God: I have not yet put off this body; I am not
yet clear of this world ; yet I am a traveller exposed
to thieves, yet I am a soldier exposed to enemies.
Holy Father, keep through thine own name the
graces and comforts thou hast given me ; for they
are thine. Mine own hands are not. sufficient for
me; 0 let thy grace be so, to preserve me to thy
heavenly kingdom.

Immediately after the first administration of the
Lord's Supper, our Saviour, when he had told Peter
of Satan's design upon him, added this comfortable
word, " I have prayed for thee, that thy faith fail
not;" and that is it which we must pray for, that
this faith, which we think is so strong in the day of
its advantage, may not prove weak in the day of its
trial; for, as they who would have the benefit of the
Spirit's operation, must strive for themselves; so they
that would have the benefit of the Son's intercession,
must pray for themselves.

VII. We should corne from this ordinance with a
charitable disposition. — Anciently, the Christians had
their love-feasts, or feasts of charity, annexed to their

COMMUNICANT'S COMPANION. 253

Eucharist; but what needed that, while the Eucharist
itself is a love-feast and a feast of charity ? And surely
that heart must be strangely hardened and soured,
that can go from under the softening, sweetening
powers of this ordinance in an uncharitable frame.

The fervent charity which we now should have
among ourselves, must be a loving, giving, and for
giving charity. Thus it must have its perfect work.

We must come from this ordinance with a dispo
sition to love our fellow Christians. Here we see
how dear they were to Christ, for he purchased them
with his own blood; and from thence we may infer
how dear they ought to be, and how near they should
lie, to our hearts. Shall I look strangely upon them
that have acquaintance with Christ? or be indifferent
towards them whom he has so much concern for? No ;
we that are many, being one bread and one body,
and having been all made to drink into one Spirit,
my heart shall be more closely knit than ever to all
the members of that one body, who are quickened
and acted by that one Spirit. I have here beheld
the beauty of the Lord, and therefore must love his
image wherever I see it on his sanctified ones. I
have here joined myself to the Lord in an everlasting
covenant, and thereby have joined myself in rela
tion, and consequently in affection, to all those who
are in the bond of the same covenant. I have here
bound myself to keep Christ's commandments, and
this is his commandment, "that we love one another,"
and that brotherly love continue.

Those from whom we differ in the less weighty
matters of the law, though we agree in the great
things of God, we should now think of, with particu
lar thoughts of love and kindness, because from them
our minds are most in temptation to be alienated;
and of those to whom we have given the right hand
of fellowship in this and in other ordinances, we
should likewise be mindful, with particular endear
ments, because of the particular relation we stand in
to them, as our more intimate companions in the
kingdom and patience of Jesus Christ. Yea, after

22

254 COMMUNICANT'S COMPANION.

such an ordinance as this, onr catholic charity must
be more warm and affectionate, more active, strong,
and steadfast, and more victorious over the difficulties
and oppositions it meets with; and, as the apostle
speaks, we should " increase and abound in love one
towards another, and towards all men;" and in all
the fruits and instances of that love.

We must come from this ordinance with a dispo
sition to give to the poor and necessitous, according
as our ability and opportunity is. It is the laudable
custom of the churches of Christ, to close the admin
istration of this ordinance with a collection for the
poor ; to which we ought to contribute our share, not
grudgingly or of necessity, but with a single eye and
a willing mind, that our alms may be sanctified and
accepted of God; and not only to this, but to all
other acts of charity, we must be more forward and
free after a sacrament. Though our Saviour lived
upon alms himself, yet, out of the little he had, he
gave alms to the poor, particularly at the feast of the
passover, to set us an example. Days of rejoicing
and thanksgiving (and such our sacrament days are)
used to be thus solemnized; for when we " eat the
fat, and drink the sweet ourselves, we must send por
tions unto them for whom nothing is prepared," that
when our souls are blessing God, the loins of the poor
may bless us. If our hearts have here been opened
to Christ, we must evidence they are so by being
open-handed to poor Christians; for, since our good
ness cannot extend to him, it is his will that it should
extend to them. If we have here in sincerity given
ourselves to God, we have, with ourselves, devoted
all we have to his service and honour, to be employed
and laid out for him; and thus we must testify that
we have heartily consented to that branch of the
surrender. " As we have opportunity, we must do
good to all men, especially to them that are of the
household of faith: remembering that we are but
stewards of the manifold grace of God." If our
prayers have here come up for a memorial before
God, as Cornelius', our alms, like his, must accom-

COMMUNICANT'S COMPANION. 255

pany them. We have seen here how much we owe
to God's pity and bounty towards us: having there
fore obtained mercy, we ought to show mercy; know
ing the grace of the Lord Jesus, "that though he
was rich, yet for our sakes he became poor, that we
through his poverty might be rich."

We must come from this ordinance with a dispo
sition to forgive those that have been provoking and
injurious to us. Our approach to the sacrament made
it necessary for us to forgive, but our attendance
on it should make it even natural for us to forgive ;
and our experience there of God's mercy and grace
to us, should conquer all the difficulty and reluctancy
of which we are conscious to ourselves therein, and
make it as easy to forgive our enemies as it is to for
give ourselves, when at any time we have had a
quarrel with ourselves. That which makes it hard
to forgive, and puts an edge upon our resentments,
is the magnifying of the affronts we have received,
and the losses we have sustained. Now, in this ordi
nance, we have had honours put upon us sufficient
to balance all those affronts, and benefits bestowed on
us, sufficient to countervail all those losses ; so that we
may well afford to forgive and forget both. With
ourselves we have offered up to God our names,
estates, and all our interests; in compliance therefore
with the will of God, (that God who bid Shimei
curse David, and who took away from Job that which
the Sabeans and Chaldeans robbed him of,) we must
not only bear with patience the damage we sustain
in those concerns, but must be charitably affected
towards those that have been the instruments of that
damage, knowing that men are God's hand, and to
his hand we must always submit.

But the great argument for the forgiving of inju
ries, when we come from the table of the Lord, is
taken from the pardons God has in Christ there
sealed to us. The jubilee trumpet which proclaimed
releases, sounded at the close of the day of atone
ment. Is God reconciled to us? Let us then be
more firmly than ever reconciled to our brethren.

256 COMMUNICANT'S COMPANION.

Let the death of Christ, which we have here com
memorated, not only slay all enmities, but take down
all partition walls; not only forbid revenge, but re
move strangeness ; and let all our feuds and quarrels
be buried in his grave. Has our Master forgiven
us that great debt, and a very great debt it was, and
ought we not then to have compassion " on our fel
low-servants?" Let us, therefore, who have in this
ordinance put on the Lord Jesus Christ, put on, " as
becomes the elect of God, holy and beloved, bowels
of mercies and kindness, inclining us to forgive;
humbleness of mind and meekness," enabling us to
conquer that pride and passion which object against
our forgiving ; that if any man have a quarrel against
any, it may be passed by, as God for Christ's sake
has forgiven us.

VIII. We should come from this ordinance long
ing for heaven. — Every good Christian lives in the
belief of the life everlasting, which God, that cannot
lie, has promised, looking for the blessed hope; and
doubtless much of the power of godliness consists in
the joyful expectation of the glory to be revealed.
But though we should look upon ourselves as hea
thens if we did not believe it, and as desperate if we
had not some hopes of it; yet we have all reason
to lament it, as not only our infelicity, but our iniqui
ty, that our desires towards it are so weak and feeble.
We are too apt to take up our rest here, and wish we
might live always on this earth; and we need some
thing to make us hunger and thirst after that perfect
righteousness, that crown of righteousness, with which
only we shall be filled. For this good end the Lord's
Supper is very improvable, to hasten us towards the
land of promise, and carry out our souls in earnest
Dreathings after the felicities of our future state.

The complaints we find cause to exhibit at this
ordinance, should make us long for heaven; for
whatever is defective and uneasy here, we shall be
for ever freed from when we come to heaven. When
here we set ourselves to contemplate the beauty of
God and the love of Christ, we find ourselves in a

COMMUNICANT'S COMPANION. 257

cloud, we see but through a glass darkly ; let us there
fore long to be there where the veil shall be rent, the
glasses we now make use of laid aside, and we shall
not only see face to face, but, which will yield us
more satisfaction, we shall see as we are seen, and
know as we are known. When here we would
soar upwards upon the wings of love, we find our
selves clogged and pinioned; this immortal spirit
is caged in a house of clay, and does but flutter at
the best. Let us therefore long to be there, where
we shall be perfectly delivered from all the incum-
brances of a body of flesh, and all the entanglements
of a world of sense ; and love, in its highest eleva
tions, and utmost enlargements, shall survive both
faith and hope. When here we would fix for God,
and join ourselves closely to him, we find ourselves
apt to wander, apt to waver, and should therefore
long to be there, where our love to God will be no
longer love in motion, constant motion, as it is here,
but love at rest, an everlasting rest. Here we com
plain, that, through the infirmity of the flesh, we are
soon weary of well-doing; and, if the spirit be wil
ling, yet the flesh is weak, and cannot keep pace with
it ; but there we shall run and not be weary, we shall
walk and not faint; and shall not rest, because we
shall not need to rest day nor night from praising
God. 0 when shall I come to that world where
there is neither sin, nor sorrow, nor snare; and to the
spirits of just men made perfect there, who are as the
angels of God in heaven !

The comforts which through grace we experience
in this ordinance, should make us long for heaven.
The foretastes of those divine joys should whet our
appetites after the full fruition of them. The bunch
of grapes that meets us in this wilderness should
make us long to be in Canaan, that land of overflow
ing plenty, where we shall wash our garments in this
wine, and our clothes in the blood of the grape. If
communion with God and grace here afford us such
a satisfaction, as surpasses all the delights of the sons
of men, what will the fulness of joy be in God's
22*

258 COMMUNICANT'S COMPANION.

presence, and those pleasures for ever more ? If the
shadows of good things to come be so refreshing,
what will the substance be, and the good things
themselves? If God's tabernacles be so amiable,
what will his temple be? If a day at his courts, an
hour at his table, be so pleasant, what then will an
eternity within the veil be ? If I find myself so en
riched with the earnest of the purchased possession,
what then will the possession itself be ? If the joy
of my Lord, as I am here capable of receiving it,
and as it is mixed with so much alloy in this imper
fect state, be so comfortable, what will it be when I
shall enter into that joy, and bathe myself eternally
in the spring-head of these rivers of pleasure?

Pant then, my soul, pant after those fountains of
living water, out of which all these sweet streams
arise; that boundless, bottomless ocean of delight
into which they are all run. Rest not content with
any of the contentments here below ; no, not with
those in holy ordinances, (which are of all others
the best we meet with in this wilderness,) but long
for the enjoyments above in the vision of God. It
is good to be here, but it is better to be there ; far
better to depart, and be with Christ. Whilst thou
art groaning under the burdens of this present state,
groan after the glorious liberties of the children of
God in the future state. Thirst for God, for the
living God: 0 when shall I come and appear before
God? That the day may break, and the shadows
flee away, " make haste, my beloved, and be thou
like to a roe or to a young hart upon the mountains
of spices."

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CHAPTER XIII.

AN EXHORTATION TO ORDER THE CONVERSATION ARIGHT
AFTER THIS ORDINANCE.

J In general, we must live so as to adorn our profession. II. To
fulfil our engagements. III. To make grateful returns for favours
shown us. IV. To preserve the comforts we have tasted. V. To
evidence our communion with God. 1. In particular, we must
be sincerely devout and pious. 2. Conscientiously just and honest.
3. Religiously meek and peaceable. 4. Strictly sober and chaste.
5. Abundantly charitable and beneficent. 6. More weaned from
this world, and more taken up with another.

WE will now suppose the new moon to be gone, the
Sabbath to be past, and the solemnities of the sacra
ment-day to be over; and is our work now done?
No : now the most needful and difficult part of our
work begins; which is, to maintain such a constant
watch over ourselves, that we may, in the whole
course of our conversation, exemplify the blessed
fruits and effects of our communion with God in this
ordinance. When we come down from this mount,
we must, as Moses did, bring the tables of the testi
mony with us in our hands, that we may in all things
have respect to God's commandments, and frame our
lives according to them. Then we truly get good
by this ordinance, when we are made better by it,
and use it daily as a bridle of restraint to keep us in
from all manner of sin, and a spur of constraint to
put us on to all manner of duty.

I shall endeavour, first, to give some general rules
for the right ordering of the conversation after we
have been at the Lord's Supper ; and then, secondly,
I shall mention some particulars, wherein we must
study to conform ourselves to the intentions of that
ordinance, and abide under the influence of it.

For the first, the Lord's Supper was instituted not
only for the solemnizing of the memorial of Christ's
death at certain times, but for the preserving of the
remembrance of it in our minds at all times, as a

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powerful argument against every thing that is evft,
and a prevailing inducement to every thing that is
good ; in this sense we must " bear about with us
continually the dying of the Lord Jesus, that the
life also of Jesus may be manifested in our mortal
bodies." It was instituted, not only for the sealing
of the covenant, that it may be ratified, but for the
imprinting of it upon our minds, that we may be ever
mindful of the covenant, and live under the com
manding power of it.

We must see to it, that there be an agreement
between our performances at the Lord's table, and
at other times; that we be uniform in our religion,
and not guilty of a self-contradiction. What will it
profit us, if we pull down with one hand what we
build up with the other; and undo in our lives what
we have done in our devotions-? That we may not
do so, let us be governed by these rules: —

I. Our conversation must be such, that we may
adorn the profession which in the Lord's Supper we
have made. — We have in that ordinance solemnly
owned ourselves the disciples and followers of the
Lord Jesus; we have done ourselves the honour to
subscribe ourselves his humble servants, and he has
done us the honour to admit us into his family ; and
now we are concerned to walk worthy of the vocation
wherewith we are called ; that, our relation to Christ
being so much an honour to us, we may never be a
dishonour to it. We are said to be taken into cove
nant with God for this very end, that we may be
unto him for " a name, and for a praise, and for a
glory," that we may be witnesses for him, and for
the honour of his name among men.

We must therefore be very cautious, that we never
say or do any thing to the reproach of the gospel,
and Christ's holy religion, or which may give any
occasion to the enemies of the Lord to blaspheme.
If those who profess to be devout towards God, be
imjust and dishonest towards men, this casts reproach
upon devotion, as if that would consist with, and
countenance immorality. If those who call them-

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selves Christians walk as other Gentiles walk, and
do Satan's drudgery in Christ's livery, Christianity
suffers by it, and religion is wounded in the house
of her friends. Injuries are done it which cannot be
repaired ; and those will have a great deal to answer
for another day, for whose sakes the name of God
and his doctrine are thus evil spoken of. By our
coming to the Lord's Supper, we distinguish our
selves from those whose profession of Christianity,
by their being baptized in infancy, seems to be more
their chance than their choice ; and, by a voluntary
act of our own, we surname ourselves by the name
of Israel: now, if, after we have thus distinguished
ourselves, and so raised the expectations of our neigh
bours from us, we do that which is unbecoming the
character we bear; if we be vain, and carnal, and
intemperate ; if we be false and unfair, cruel and un
merciful, what will the Egyptians say ? They will
say, Commend us to the children of this world, if these
be the children of God ; for what do they more than
others? Men's prejudices against religion are hereby
confirmed, advantage is given to Satan's devices, and
the generation of the righteous is condemned for the
sake of those who are spots in their feasts of charity.
Let us therefore always be jealous for the reputation
of our profession, and afraid of doing that which may
in the least be a blemish to it ; and the greater pro
fession we make, the more tender let us be of it, be
cause we have the more eyes upon us, that watch
for our halting; when we do good, we must remem
ber the apostle's caution, " Let not your good be evil
spoken of."

We must also be very studious to do that which
will redound to the credit of our profession. It is
not enough that we be not a scandal to religion, but
we must strive to be an ornament to it, by excelling
in virtue, and being forward to every good work.
Our light must shine as the face of Moses did, when
he came down from the mount; that is, our good
works must be such, that they who see them may
give religion their good word, and thereby " glorify

262 COMMUNICANT'S COMPANION.

our Father which is in heaven." " Our conversation
must be as becomes the gospel of Jesus Christ," that
they who will not be won by the word, may be won
by it to say, We will go with you, for we have
heard that God is with you. If there be any vir
tue, if there be any praise, more amiable and lovely
than another, let us think on these things. Are we
children? Let us walk as obedient children, well
taught, and well managed. Are we soldiers? Let
us approve ourselves good soldiers, well trained and
well disciplined; so shall we do honour to him that
has called us. If God's Israel carefully keep and
do his statutes, it will be said of them to their honour
among the nations, " Surely they are a wise and un
derstanding people." And this will redound to the
honour of Christ ; for thus wisdom is justified of her
children.

II. Our conversation must be such, that we may
fulfil the engagements which at the Lord's Supper
we have laid ourselves under. — Having at God's
altar sworn that we will keep his righteous judg
ments, we must conscientiously perform it in all the
evidences of a holy, righteous, and sober conversation.
The vows we have made, express or implicit, must
be carefully made good by a constant watchfulness
against all sin, and a constant diligence in all duty ;
because, " better it is not to vow, than to vow and
not to pay."

When we are at any time tempted to sin, or in dan
ger of being surprised into any ill thing, let this be
our reply to the tempter, and with this let us quench
his fiery darts, " Thy vows are upon me, 0 God."
Did I not say, " I would take heed to my ways, that
I sin not with my tongue?" I did say so, and there
fore " I will keep my mouth as with a bridle." Did
I not make " a covenant with mine eyes?" I did;
that therefore shall be to me a covering of the eyes,
that they may never be either the inlets or outlets
of sin. Did I not say, "I will not transgress?" I
did so; and therefore, by the grace of God, I will
" abstain from all appearance of evil, and have no

COMMUNICANT'S COMPANION. 263

fellowship with the unfruitful works of darkness."
An honest man is as good as his word.

When we begin to grow slothful and careless in
our duty, backward to it, and slight in it, let this stir
ap the gift that is in us, and quicken us to every
good word and work: "0 my soul, thou hast said
unto the Lord, Thou art my Lord;" thou hast said
it with the blood of Christ in thy hand; " he is thy
Lord then, and worship thou him." " When a lion
in the way, a lion in the streets," deters us from any
duty, and we " cannot plough by reason of cold, nor
sow or reap for fear of winds and clouds," let this
help us over the difficulty with a steady resolution —
It is what I have promised, and I must perform it;
I will not, I dare not, be false to my God and my
covenant with him: " I have opened my mouth unto
the Lord; and, without incurring the guilt of perjury,
I cannot go back."

III. Our conversation must be such, that we may
make some grateful returns for the favours which we
have here received. — The law of gratitude is one of
the laws of nature; for the ox knows his owner, and
the ass his master's crib : and some have thought that
all our gospel-duty may very fitly be comprised in
that of gratitude to our Redeemer. In the Lord's
Supper we see what Christ has done for us, and we
receive what he bestows on us; and, in consideration
of both, we must set ourselves, not only to love and
praise him, but to walk before him in the land of the
living: that though we cannot return him any equi
valent for his kindness, yet, by complying with his
will, and consulting his honour, we may show that
we bear a grateful mind, and would render again
according to the benefit done unto us.

By wilful sin after a sacrament, we load ourselves
with the guilt, not only of treachery, but of base in
gratitude. It was a great aggravation of Solomon's
apostasy, that " he turned from the Lord God of
Israel, which had appeared unto him twice." More
than twice, yea, many a time has God appeared, not
only for us in his providences, but to us in his ordi-

264 COMMUNICANT'S COMPANION.

nances, manifesting himself in a distinguishing way
to us, and not unto the world. Now, if we carry our
selves strangely to him who has been such a friend
to us, if we affront him who has so favoured us, and
rebel against him who has not only spared but ran
somed us, we deserve to be stigmatized with a mark
of everlasting infamy, as the most ungrateful wretches
that ever God's earth bore, or his sun shone upon.
Foolish people and unwise are we, thus to requite
the Lord. Let us therefore reason thus with our
selves, when at any time we are tempted to sin : —
after he has given us such a deliverance as this, shall
we again break his commandments ? Shall we spit
in the face, and spurn at the bowels of such loving
kindness ? After we have eaten bread with Christ,
shall we go and lift up the heel against him ? No,
God forbid ; we will not continue in sin after grace
has thus abounded.

By an exact and exemplary conversation, we show
ourselves sensible of the mighty obligations we lie
under to love him, and live to him who loved us,
and died for us ; we should, therefore, from a prin
ciple of gratitude, always abound in the work of the
Lord, and lay out ourselves with zeal and cheerful
ness in his service ; thinking nothing too much to do,
too hard to suffer, or too dear to part with, for him
that has done and suffered, and parted with so much
for us. Let the love of Christ constrain us.

IV. Our conversation must be such that we may
preserve the comforts which we have tasted in the
Lord's Supper. — Have we been satisfied with the
goodness of God's house? Let us not receive the
grace of God therein in vain, by the forfeiture or
neglect of those satisfactions. " Fear the Lord and
his goodness;" that is, fear lest you sin against that
goodness, and so sin it away. Have we received
Christ Jesus the Lord? Let us hold fast what we
have received, that no man take our crown, and the
comfort of it. Has God here spoken peace to us?
Let us then never return to folly, lest we break in
upon the peace that God has spoken ; it is a jewel too

COMMUNICANT'S COMPANION. 265

precious to be pawned, as it is by the covetous for
the wealth of this world, and by the voluptuous for
the pleasures of the flesh. Have we tasted that the
Lord is gracious? Let us not put our mouths out
of taste to those spiritual and divine pleasures, by
any carnal delights and gratifications. Has God
made us to hear joy and gladness? Let us not set
ourselves out of the hearing of that joyful sound, by
listening to the voice of Satan's charms, charm he
ever so wisely.

If we walk loosely and carelessly after a sacra
ment, we provoke God to hide his face from us, to
take from us the cup of consolation, and to put into
our hands instead of it the cup of trembling: we
cloud our evidences, shake our hopes, and wither our
comforts, and undo what we have been doing at this
ordinance. That caution, therefore, which the apos
tle gives to the elect lady and her children, should be
ever sounding in our ears, " Look to ourselves, that
we lose not the things which we have wrought;" or,
as the margin reads it, "the things that we have
gained." Let us not, by our own folly and neglect,
lose the benefit of what we have done, and what we
have got at the Lord's table.

Especially, we should take heed lest Satan get an
advantage against us, and improve that to our pre
judice, which we do not take due care to improve as
we ought, to our benefit. After the sop, Satan en
tered into Judas. If the comforts which we think
we have received in this ordinance do not make us
more watchful, it is well if they do not make us more
secure. If they be not a savour of life unto life, by
deterring us from sin, there is danger lest, they prove
a savour of death unto death, by hardening us in sin.
It was one of the most impudent words which that
adulterous woman spoke, and she spoke a great many,
when she allured the young man into her snares: " I
have peace-offerings with me this day, I have paid
my vows, therefore came I forth to meet thee." I
have been confessed, and absolved, and therefore can
the better afford to begin upon a new score ; I know

23

266 COMMUNICANT'S COMPANION.

the worst of it ; it is but being confessed and absolved
again. But shall we continue in sin, because grace
has abounded, and that grace may abound? God
forbid; far be it, far be it from us ever to entertain
such a thought. Shall we suck poison out of the
balm of Gilead, and wreck our souls upon the rock
of salvation? Is Christ the minister of sin? Shall the
artifices of our spiritual enemies turn this table into
a snare, and that on it, which should be for our wel
fare, into a trap? Those are but pretended comforts
in Christ, that are thus made real supports in sin:
" Be not deceived, God is not mocked." Hell will be
hell indeed to those who thus " trample under foot
the blood of the covenant as an unholy thing, and do
despite to the Spirit of grace." Their case is despe
rate indeed, who are emboldened in sin by their ap
proaches to God.

V. Our conversation must be such, that we may
evidence the communion we have had with God in
Christ at the Lord's table. — It is not enough to say
that we have fellowship with him; the vilest hypo
crites pretend to that honour; but, by walking in
darkness, they disprove their pretensions, and give
themselves the lie. We must therefore show that
we have fellowship with him, by walking in the light,
and as he also walked. By keeping up communion
with God in providences, having our eyes ever to
wards him, and acknowledging him in all our ways ;
receiving all our comforts as the gifts of his bounty,
and bearing all our afflictions as his fatherly chastise
ments, — we evidence that we have had communion
with him in ordinances. They who converse much
with scholars, evidence it by the tongue of the learn
ed; as one may likewise discover by the politeness
and refinement of a man's air and mien, that his
conversation has been much with persons of quality:
thus they that have communion with the holy God,
should make it appear in all holy conversation, not
suffering any corrupt communication to proceed out
of their mouth, but abounding in that which is good,
and to the use of edifying, that, by our speech and

COMMUNICANT'S COMPANION. 267

behaviour, it may appear to what country we be
long.

When Peter and John acquitted themselves before
the council with such a degree of conduct and assu
rance, as one could not have expected from unlearned
and ignorant men, not acquainted with courts, or
camps, or academies; it is said, that they who mar
velled at it, " took knowledge of them that they had
been with Jesus." And from those who had been
with Jesus, who had followed him, sat at his feet,
and eaten bread with him, very great things might
be expected. In this ordinance we have been with
Jesus, we have been seeing his beauty, and tasting
his sweetness ; and now we should live so, that all
who converse with us may discern it, and by our
holy, heavenly converse, may take knowledge of us
that we have been with Jesus.

For the second thing proposed, let us mention
some particulars, wherein we ought, in a special man
ner, to approve ourselves well after this solemnity,
that, "as we have received Christ Jesus the Lord, we
may so walk in him."

After we have been admitted into communion
with God, and have renewed our covenants with him
at his table, it behoves us to be careful, in these six
things : —

1. We must see to it,tthat we be sincerely devout
and pious. It is not enough that we live soberly
and righteously, but we must live godly, in this pre
sent world, and our sacramental engagements should
stir us up to abound therein more and more. After
an interview with our friends, by which mutual ac
quaintance is improved, and mutual affections con
firmed, we are more constant and endearing in our
correspondence with each other ; so we should be
with God after this ordinance, more frequent in holy
ejaculations, and breathings of soul towards God,
intermixed even with common business and conver
sation ; more abundant in reading, meditation, and
solemn prayer ; more diligent in our attendance on
public ordinances, more fixed and enlarged in closet

268 COMMUNICANT'S COMPANION.

devotions, and more lively and affectionate in our
family worship. Those religious exercises wherein
we have formerly been remiss and careless, easily
persuaded to put them by, or put them off, we should
now be more constant to, and more careful in, more
close in our application to them, and more serious in
our performance of them.

If we have indeed found that it is good for us to
draw near to God, we will endeavour to keep near
him, so near him, as upon every occasion to speak
to him, and to hear from him. If this sacrament
has been our delight, the word will be our delight,
and we will daily converse with it; prayer will be
our delight, and we will give ourselves to it, and
continue instant in it. They that have been feasted
upon the sacrifice of atonement, ought to abound in
sacrifices of acknowledgment, the spiritual sacrifices
of prayer and praise, and a broken heart, which are
acceptable to God through Christ Jesus ; and having
in our flock a male, we must offer that, and not a
corrupt thing.

It is the shame of many who are called Christians,
and have a name and a place in God's family, that
they are as backward and indifferent in holy duties,
as if they were afraid of doing too much for God and
their own souls, and as if their chief care were to
know just how much will serve to bring them to
heaven, that they may do no more. They can be
content to go a mile, but they are not willing to go
twain. And does it become those on whom God has
sown so plentifully, to make their returns so sparing
ly? Ought we not rather to inquire what free-will
offerings we may bring to God's altar; and how we
may do more in religion than we have used to do ?
They that have found what a good table God keeps,
and how welcome they have been to it, should desire
to dwell in his house all the days of their life ; and
blessed are they that do so, " they will be still prais
ing him."

2. We must see to it, that we be conscientiously
just and honest. We not only contradict our profes-

COMMUNICANT'S COMPANION. 269

sion, and give ourselves the lie, but we reproach the
religion we profess, and give it the lie, if, after we
have been at this sacrament, we deceive or defraud
our brethren in any matter ; for this is that which the
Lord our God requires of us, that we do justly; that
is, that we never do wrong to any, in their body,
goods, or good name; and that we ever study to
render to all their due, according to the relation we
stand in, and the obligation we lie under to them.
" That, therefore, which is altogether just (" justice,
justice," as the word is,) thou shalt follow." There
are many who make no great pretensions to religion,
and yet natural conscience, sense of honour, and a
regard to the common good, keep them strictly just
in all their dealings, and they would scorn to do a
base and dishonest thing ; and shall not the bonds of
this ordinance, added to those inducements, restrain
us from every thing that has but the appearance of
fraud and injustice? A Christian, a communicant,
and yet a cheat, yet a man not to be trusted, not to
be dealt with, but standing on one's guard ! How
can these be reconciled? Will that man be true to
his God whom he has not seen, that is false to hii
brother whom he has seen? Shall he be intrusted
with the true riches, that is " not faithful in the un
righteous mammon?"

Let the remembrance of our sacramental vows be
always fresh in our minds, to give a check to those
secret covetings, which are the springs of all frau
dulent practices. I have disclaimed the world for a
portion: shall I then, for the compassing of a little
of its forbidden gain, wrong my brother, to whom I
ought to do good; wrong my profession, which I
ought to adorn; and wrong my own conscience,
which I ought to keep void of offence? God forbid!
I have likewise renounced the hidden things of dis
honesty, and promised not to walk in craftiness ; " by
the grace of God, I will therefore ever have my con
versation in the world, in simplicity and godly sin
cerity, not with fleshly wisdom." They that are so
well skilled in the arts of deceit, as to save them
23*

270 COMMUNICANT'S COMPANION.

selves from the scandal of it, and to be able to say
with Ephraim, though he had the balances of deceit
in his hands, " In all my labours, they shall find no
iniquity in me that were sin ;" yet cannot thereby
save themselves from the guilt of it, and the ruin that
attends it; for doubtless "the Lord is the avenger
of all such." Those that cheat their neighbours,
cannot cheat their God, but will prove in the end to
have cheated themselves into everlasting misery; and
" what is a man profited, if he gain the whole world,
and lose his own soul?"

3. We must see to it, that we be religiously meek
and peaceable. We must not only come from this
ordinance in a calm and quiet frame, but we must
always keep ourselves in such a frame. By the
meekness and gentleness of Christ, (which the apos
tle mentions as a most powerful charm,) let us be
wrought upon to be always meek and gentle, as those
that have learned of him. The storms of passion that
are here calmed, must never be suffered to make head
again; nor must the enmities that are here slain, ever
be revived. Having eaten of this gospel passover,
we must all our life long keep the feast, without the
" leaven of malice and wickedness." Having been
feasted at wisdom's table, we must always abide un
der the conduct and influence of that wisdom, which
is " first pure, and then peaceable, gentle, and easy
to be entreated." God was greatly displeased with
those that, after they released their bond-servants,
according to the law, recalled their releases, and
brought them into subjection again. And so will
he be with those who seem to set aside their quarrels
when they come to the sacrament, but, as soon as
the pang of their devotion is over, the heat of their
passion returns, and they resume their quarrels, and
revive all their angry resentments ; thereby making
it to appear, that they did never truly forgive, and
therefore were never forgiven of God.

Let those that have had communion with God in
this ordinance, be able to appeal to their relations
and domestics, and all they converse with concern-

COMMUNICANT'S COMPANION. 271

ing this ; and to vouch them for witnesses, that they
have mastered their passions, and are grown more
mild and quiet in their families than sometimes they
have been; and that even when they are most pro
voked, they know both how to hear reason, and how
to speak it. Whatever others do, let us never give
occasion to the enemies of the Lord to say, that the
seriousness of religion makes men sour and morose,
and that zeal in devotion disposes the mind to pee
vishness and passion; but let us evidence the con
trary, that the grace of God does indeed make men
good-natured, and that the pleasures of serious god
liness make men truly cheerful and easy to all about
them. Having been here sealed " to the day of re
demption, let us not grieve the Holy Spirit of God,"
that blessed dove ; and that we may not, " let all
bitterness, and wrath, and anger, and clamour, and
evil-speaking, be put away from us, with all malice."
4. We must see to it, that we be strictly sober and
chaste. Gluttony, and drunkenness, and fleshly lusts,
are as great a reproach as can be to those that profess
relation to Christ, and the expectation of eternal life.
It becomes those that have been feasted at the table
of the Lord, and have there tasted the pleasures of
the spiritual and divine life, to be dead to all the de
lights of sense, and to make it appear that they are
so, by a holy indifference to them. Let not the flesh
be indulged to the prejudice of the spirit, nor provis
ion made for the fulfilling of the lusts thereof. Have
we been entertained with the dainties of heaven?
Let us not be desirous of the dainties of sense, nor
solicitous to have the appetite gratified, and all our
enjoyments to the highest degree pleasing. When
our Lord had instituted his Supper, and gave this
cup of blessing to his disciples, he added, " I will
not drink henceforth of this fruit of the vine:" now
welcome the bitter cup, the vinegar, and the gall;
teaching us after a sacrament to sit more loose than
before to bodily delights, and to be better reconciled
to hardships and disappointments in them. It was
the sin and shame of the Israelites in the wilderness,

272 COMMUNICANT'S COMPANION.

that while they were fed with manna, angels' food,
they lusted, saying, " Who will give us flesh to eat?"
And they sin after the similitude of that transgres
sion, who, when they have eaten of the bread of life,
and drunk of the water of life, yet continue to be as
curious and careful about their meat and drink, as
if they knew no better things, and had their happi
ness bound up in them ; as if the kingdom of God
were in this sense meat and drink, and a Turkish
paradise were their heaven. Surely they that are
of this spirit serve not our Lord Christ, but their own
bellies.

But if they thus shame themselves who indulge
the flesh, though their reason remains with them;
what shall we think of those who, by their intemper
ance, put themselves quite out of possession of their
own souls, unfit themselves for the service of God,
and level themselves with the beasts? A Christian,
a communicant, and yet a tippler, a drunkard, and a
companion with those that run to this excess of riot !
This, this is the sin that has been the scandal and
ruin of many, who, having begun in the spirit, have
thus ended in the flesh ; this is that which has quench
ed the Spirit, hardened the heart, besotted the head,
debauched the conscience, withered the profession,
and so has slain its thousands, and its ten thousands.
Against this sin, therefore, the Lord's prophet must
cry aloud, and not spare ; of the danger of this, the
watchmen are concerned to give warning; and dare
those who partake " of the cup of the Lord, drink of
the cup of devils?" Can there be so much concord
between light and darkness, between Christ and Be
lial? No, there cannot; these are contrary, the one
to the other. If men's communicating will not break
them off1 from their drunkenness, their drunkenness
must break them off from communicating; for these
are spots in our feasts of charity ; and, if God be true,
" drunkards shall not inherit the kingdom of God."
Let me, therefore, with all earnestness, as one that
desires to obtain mercy of the Lord to be faithful,
warn all that profess religion and relation to Christ,

COMMUNICANT'S COMPANION. 273

to stand upon their guard against this snare, which
has been fatal to multitudes. As you tender the
favour of God, the comforts of the Spirit, the credit
of your profession, and the welfare of your own souls
here and hereafter, take heed of being entangled in
any temptations to this sin; shun the society of these
evil-doers, abstain from all the appearances of this sin;
watch and be sober ; he " that loved us, and washed
us from our sins in his own blood, has made us unto
our God kings and priests." Are we priests? This
was the law of the priesthood, and it was a law made
upon occasion of the death of Nadab and Abihu,
who probably had " erred through wine." " Do not
drink wine or strong drink, when ye go into the tab
ernacle of the congregation." Are we kings? " It
is not for kings, 0 Lemuel, it is not for kings to drink
wine ; lest they drink and forget the law." It is not
for Christians to drink to excess, and to allow them
selves in those riotings and revellings, which even the
sober heathen condemned and abhorred.

Adultery, fornication, uncleanness, and lascivious-
ness, are likewise lusts of the flesh, and defiling to the
soul, which, therefore, all those must carefully avoid
that profess to be led by the Spirit : they are abomi
nable things which the Lord hates, and which we
also must hate. Are not our bodies temples of the
Holy Ghost? Dare we then defile them? Are they
not members of Christ ? And shall we make them
the members of a harlot? Let those that eat of the
holy things, be holy both in body and spirit, and
" possess their vessels in sanctification and honour,
and not in the lusts of uncleanness." Let those eyes
never be guilty of a wanton look, that have here seen
Christ evidently set forth crucified among us; let not
lewd, corrupt communication proceed out of that
mouth into which God's covenant has been taken;
let not unclean, lascivious thoughts be ever harboured
in that heart in which the holy Jesus vouchsafes to
dwell. Let those that have eaten of wisdom's bread,
and drunk of the wine that she has mingled, never
hearken to the invitations of the foolish woman, who

274 COMMUNICANT'S COMPANION.

courts the unwary to stolen waters, and bread eaten
in secret, under pretence that they are sweet and
pleasant ; " for the dead are there, and her guests are
in the depths of hell."

5. We must see to it, that we be abundantly char
itable and beneficent. It is not enough that we do
no hurt, but if we would order our conversation
aright, we must, as we have opportunity, do good to
all men, as becomes those to whom God in Christ is
good, and does good, and who profess themselves the
disciples and followers of him who went about doing
good. Shall we be selfish, and seek our own things
only, who have here seen how Christ humbled and
emptied himself for us? Shall we be sparing of our
pains for our brethren's good, who have here seen
Christ among us, as one that serves, as one that suf
fers, and as one who came not to be ministered unto,
" but to minister, and to give his life a ransom for
many?" Shall we be shy of speaking to, or speak
ing for our poor brethren, who have here seen our
Lord Jesus not ashamed to own us, and intercede
for us, notwithstanding our poverty and meanness ?
Shall we be strait-handed in distributing to the neces
sities of the saints, who have here found Christ so
liberal and open-handed in imparting to us, not only
the gospel of God, but even his own soul? After
we have been at this ordinance, we should show
how much we are affected with our receiving there,
by being ready and forward "to every good work;"
because our goodness extends not to God, it ought to
extend to the saints that are in the earth. Thus we
must be "followers of God as dear children; we
must walk in love, as here we see Christ hath loved
us, and given himself for us."

6. We must see to it, that we be more taken off
from this world, and more taken up with another
world. A Christian then lives like himself, when
he lives above the things that are seen, which are
temporal, and looks upon them with a holy contempt,
and keeps his eye fixed upon the things that are not
seen, which are eternal, looking upon them with a

COMMUNICANT'S COMPANION. 275

noly concern. We are not of this world, but we are
called out of it; we belong to another world, and are
designed for it: we must, therefore, "seek the things
that are above, and not set our affections on things
beneath."

The thoughts of Christ crucified should wean us
from this world, and make us out of love with it.
The world knew him not, but hated him; the princes
of this world crucified him; but he overcame the
world, and we also by faith in him may obtain a vic
tory over it; such a victory over it, that we may
not be entangled with its snares,. encumbered with
its cares, or disquieted by its sorrows. By frequent
meditation on the cross of Christ, " the world will
be crucified to us, and we to the world;" that is,
the world and we shall grow very indifferent one to
another, and no love shall be lost between us.

The thoughts of Christ glorified should raise our
hearts to that blessed place where Christ " sitteth on
the right hand of God, and from whence we look
for the Saviour." When we commemorate Christ's
entrance within the veil as our forerunner, and have
good hopes of following him shortly; when we think
of his being in paradise, and of our being with him;
how should our affections be carried out towards that
joy of our Lord ! How studious should we be to
do the work of heaven, conform to the laws of hea
ven, and converse as much as may be with the glo
rious society there ! Having received the adoption
of sons, we should improve our acquaintance with,
and raise our expectations of, the inheritance of
sons

276 COMMUNICANT'S COMPANION.

CHAPTER XIV.

SOME WORDS OF COMFORT WHICH THIS ORDINANCE SPEAKS
TO SERIOUS CHRISTIANS.

Four things premised. This ordinance may comfort us, I. Against
the remembrance of our former sins and provocations. II. Against
the sense of our sins and daily infirmities. III. Against the sad
remainders of indwelling corruption. IV. Against prevailing
doubts and fears about the spiritual state. V. Against the trou
bles and calamities of this life. VI. Against the fears of death.

THE Lord's Supper was intended for the comfort of
good people, not only while they are actually attend
ing on God in it, but ever after ; not only that their
joy may be full, but that this joy may remain in them.
It is a feast which was made for laughter; not that
of the fool, which terminates in a sigh, and the end
of it is heaviness, but that of the truly wise man who
has learned to rejoice evermore, yea, to rejoice in the
Lord always ; not that of the hypocrite, whose tri
umphing is short, and his joys but " for a moment,'
but that of the sincere Christian, whom God causeth
always "to triumph in Christ." The water that
Christ here gives, is designed to be a well of water,
living water, sending forth " streams that make glad
the city of our God." This feast, if it be not our
own fault, will be to us a continual feast, a breast of
consolation, from which we may daily suck and be
satisfied.

It is the will of God that his people should be a
comforted people. The most evangelical part of the
prophecy of Isaiah begins with this, " Comfort ye,
comfort ye my people, saith your God." He takes
pleasure in their prosperity, he delights to see them
cheerful, and to hear them sing at their work, and
sing in his ways. Religion was never intended to
make people melancholy; wisdom's adversaries do
her wrong if they paint her in mourning, and wis
dom's children do not do her right, if they give them

COMMUNICANT'S COMPANION. 277

occasion to do so ; for though they are, like St. Paul,
as sorrowful, yet they should be like him, always re
joicing; because, though they seem perhaps to have
nothing;, yet really " they possess all things." So
good a Master do we serve, that he has been pleased
to combine interests with us, and so compound his
glory and our comfort, that, in seeking the one, we
seek the other also. He has made that to be our
duty, which is indeed our greatest privilege ; and that
is, to delight ourselves always in the Lord, and to
live a life of complacency in him. And it i? the New
Testament character of a Christian indeed, that he
rejoices in Christ Jesus.

Good Christians have, of all people, most reason
to rejoice and be comforted. As for those that are at
a distance from God, and out of covenant with him,
they have reason to be afflicted, and mourn and
weep. " Rejoice not, 0 Israel, for joy as other peo
ple; for thou hast gone a whoring from thy God."
To them that eat of the forbidden tree of knowledge,
this tree of life also is forbidden ; but those that de
vote themselves to God, have all the reason in the
world to delight themselves in God. They that " ask
the way to Zion with their faces thitherward, though
they go weeping to seek the Lord their God," yet
they shall go on rejoicing, when they have found
him ; for they cannot but find the way pleasantness,
and the paths of it peace. Have not they reason to
smile, on whom God smiles? If God has put grace
into the heart, has he not put gladness there, and a
new song into the mouth? Is Christ proclaimed king
in the soul ? And ought it not to be done with accla
mations of joy? Is the atonement received, and the
true treasure found? And shall we not rejoice with
joy unspeakable ? Have we good hope through grace
of entering shortly into the joy of our Lord? And
have we not cause now to rejoice in the hope of it ?

Yet those who have so much reason to rejoice are

often cast down and in sorrow, and not altogethei

without cause. This state of probation and prepara

tion is a mixed state, and it is proper enough it should

24

278 COMMUNICANT'S COMPANION.

be so, for the trial and exercise of various graces,
and that God's power may have the praise of keep
ing the balance even. In those whose hearts are
visited by the day-spring from on high, the light is
neither clear nor dark, it is neither day nor night.
They have their comforts, which they would nc*
exchange for the peculiar treasure of kings and
princes; but withal they have their crosses, under
which they groan, being burdened. They have their
hopes, which are an anchor to the soul, both sure
and steadfast, entering into that within the veil ; but
withal they have their fears, for their warfare is not
yet accomplished ; they have not yet attained, neither
are already perfect. They have their joys, such as
the world can neither give nor take away, joys that
a stranger doth not intermeddle with ; but withal they
have their griefs, their way to Canaan lies through
a wilderness, and their way to Jerusalem through the
valley of Baca. Their Master was himself a man
of sorrows, and acquainted with griefs, and they are
to be his followers. While we are here, we must
not think it strange, if, for a season, when need is,
we are in heaviness; we cannot expect to reap in
joy hereafter, unless we now sow in tears. We must
not therefore think, that either the present happiness
of the saints, which in this world they are to expect,
or their present holiness, which in this world they are
to endeavour after, consists in such delights and joys,
as leave no room for any mourning and sense of trou
ble: no, there is a sorrow, that is a godly sorrow; a
jealousy of ourselves, that is a godly jealousy. It is
only a perfect love that casts out all fear and all grief,
which we are not to expect in this imperfect state.
AH tears shall not be wiped away from our eyes,
nor shall sorrow and sighing quite flee away, till
we come to heaven : while we are here, we are in a
vale of tears, and must conform to the temper of the
climate; we are at sea, and must expect to be tossed
with tempests; we are in the camp, and must expect
to be alarmed ; while without are fightings, no won
der that within are fears.

COMMUNICANT'S COMPANION. 279

Our Lord Jesus has therefore provided such com
forts for the relief of his people, in their present sor
rowful state, as may serve to balance their griefs, and
keep them from being pressed above measure; and
he has instituted holy ordinances, and especially this
of the Lord's Supper, for the application of those
comforts to them, that they may never fear, may
never sorrow as those that have no hope nor joy.
The covenant of grace, as it is ministered in the ever
lasting gospel, has in it a salve for every sore, a
remedy for every malady ; so that they who have an
interest in that covenant, and know it, may triumph
with blessed Paul : " Though we are troubled on
every side, yet we are not distressed; perplexed
sometimes, but, thanks be to God, not in despair;
persecuted by men, but not forsaken of God ; cast
down and drooping, but not destroyed and lost."
This is that which bears them up under all their bur
dens, comforts them in all their griefs, and enables
them to rejoice in tribulation: God is theirs, and they
are his, and he has " made with them an everlasting
covenant, well ordered in all things, and sure; and
this is all their salvation, and all their desire, however
it be."

The word of God is written to them for this end,
" that their joy may be full — and that through pa
tience and comfort of the Scriptures they may have
hope." Precious promises are there treasured up,
to be the foundations of their faith and hope, and
consequently the fountains of their joy. Songs of
thanksgiving are there drawn up for them to refresh
themselves with in their weary pilgrimage, and to
have recourse to for the silencing of their complaints.
Ministers are appointed to be the helpers of their
joy, and to speak comfort to such as mourn in Zion.
The Sabbath is the day which the Lord has made for
this very end, that they may rejoice and be glad in
it. Prayer is appointed for the ease of troubled spi
rits, that in it they may pour out their complaints
before God, and fetch in comfort from him. " Ask
and ye shall receive, that your joy may be full.*'

280 COMMUNICANT'S COMPANION.

This sacrament was ordained for the comfort of good
Christians, for the confirmation of their faith, in or
der to the preservation and increase of their joy; and
they ought to improve it both for the strengthening
of the habit of holy cheerfulness, and their actual
encouragement against the several particular griev
ances of this present time. And there is no complaint
which a good Christian has cause to make at any
time, which he may not qualify, and keep from grow
ing clamorous, by comforts drawn from what he has
seen and tasted, what he has done and received, at
the Lord's table. Let us therefore be daily drawing
water out of these wells of salvation ; and when our
souls are cast down and disquieted within us, let us
fetch arguments from our communion with God in
this ordinance, both in chiding them for their des
pondency, and encouraging them to hope and rejoice
in God. What is it that grieves and oppresses us?
Why is our countenance sad, and why go we mourn
ing all the day long? Whatever the occasion of the
heaviness is, let it be weighed in the balance of the
sanctuary, and I dare say there is that comfort to be
fetched from this ordinance, which is sufficient to be
set in the scale against it, and outweigh it. Let us
mention some of the most common causes of our
trouble, and try what relief we may from hence be
furnished with: —

I. Are we disquieted and discouraged by the re
membrance of our former sins and provocations?
There is that here which will help to quiet and en
courage us in reference to this. Conscience some
times calls to mind the sins of the unconverted state,
and charges them home upon the soul, especially if
they were heinous and scandalous; it repeats the
reproach of the youth; rips up the old quarrels, and
aggravates them; probes the old wounds, and makes
them bleed afresh; and from hence the disconsolate
soul is ready to draw such hard conclusions as these :
— Surely it is impossible that so great a sinner as I
have been, should be pardoned and accepted; that
such a prodigal should be welcomed home, and

COMMUNICANT'S COMPANION. 28'.

such a publican ever find mercy ! Can I expect to
share in that grace which I so long slighted and
sinned against? Or to be taken into that covenant
of which I have so often cast away the cords ? Will
the holy God take one into the embraces of his love,
who has been so vile and sinful, and fitter to be
made a monument of his wrath? Can there be any
hope for me? Or, if there be some hope yet, can
there be any joy? If I may, through a miracle of
mercy, escape hell at last, which I have deserved a
thousand times, yet ought I not to weep mine eyes
out, and to " go softly all my years in the bitterness
of my soul?" Ought not I to go down to the grave
mourning? Should not my soul refuse now to be
comforted, which so long refused to be convinced?

These are black and sad thoughts, and enough to
sink the spirit, if we had not met with that at the
Lord's table which gives a sufficient answer to all
these challenges. We have been great sinners, but
there we have seen the great Redeemer, able to save
to the uttermost all that come to God by him ; and
have there called him by that name of his, which is
as ointment poured forth, " The Lord our righteous
ness." Our sins have reached to the heavens, but
there we have seen God's mercy in Christ reaching
beyond the heavens. We have been wretchedly de
filed in our own ways, but there we have seen, not
only a laver, but a fountain opened for the house of
David to wash in; and have been assured that the
blood of Christ cleanses from all sin, even that which,
for the heinousness of its nature, and the multitude
of its aggravations, has been as scarlet and crimson.
That article of the covenant, which is so expressive
of a general pardon, has been sealed to me upon
gospel terms: "For I will be merciful to their un
righteousness, and their sins and their iniquities I
will remember no more;" and this I rely upon.
Great sinners have obtained mercy, and why may
not I?

And though an humble remembrance of sin will
be of use to us all our days, yet such a disquieting
24*

282 COMMUNICANT'S COMPANION.

remembrance of it as hinders our faith in Christ, and
our joy in God, is by no means good; even sorrow
for sin may exceed due bounds, and penitents may
be swallowed up with over-much sorrow. The cov
enant of grace speaks not only pardon, but peace to
all believers ; and not only sets the broken bones, but
makes them to rejoice. When it says, " Thy sins be
forgiven thee," it says also, " Son, daughter, be of
good cheer." It is the duty of those who have re
ceived the atonement, to take the comfort of it, and
to "joy in God through our Lord Jesus Christ."
Acts of self-denial and mortification are means and
evidences of our sanctification, and such as we ought
to abound in; but they are not the grounds of our
justification: it is Christ's blood that makes the sat
isfaction, not our tears. Therefore we must not so
remember former sins, as to put away present com
forts; a life of repentance will very well consist with
a life of holy cheerfulness.

II. Are we disquieted and discouraged by the
sense of our sins of daily infirmity ? There is that
here which will be a relief against this grievance
also : — I have not only former guilt to reflect upon,
contracted in the days of my ignorance and unbelief,
but alas! I am still sinning, sinning daily. God
knows, and my own heart knows, that in many
things I do offend. I come short of the rule, and
short of the glory of God every day ; vain thoughts
lodge within me, idle words proceed from me. If I
would count either the one or the other, they are
more in number than the sand. When I think of
the strictness and extent of the divine law, and com
pare my own heart and life with it, I find that innu
merable evils compass me about. Neglects of duty
are many, and negligences in duty are more. Who
can tell how oft he offends? If the righteous God
should enter into judgment with me, and be extreme
to mark what I do amiss, I were not able to answer
him for one of a thousand. It might have been
expected, that when the God of mercy had, upon
my repentance, forgiven the rebellions of my sinful

COMMUNICANT'S COMPANION. 283

state, taken me into his family, and made me as one
of his hired servants, nay, as one of his adopted chil
dren, that I should have been a dutiful child, and a
diligent servant; but, alas! I have been slothful and
trifling, and in many instances undutiful ; I am very
defective in my duty, both to my Master, and to my
fellow-servants, and in many things transgress daily.
For these things I weep ; mine eyes, mine eyes run
down with tears.

But there is that in this ordinance which may keep
us from sinking under this burden, though we have
cause enough to complain of it. It is true, I am sin
ning daily, and it is my sorrow and shame that I am
so; but the memorial of that great sacrifice which
Jesus Christ offered once for all upon the cross, is
therefore continually to be celebrated on earth, be
cause the merit of it is continually pleaded in heaven,
where Christ ever lives to make intercession in the
virtue of his satisfaction. Having therefore celebra
ted the memorial of it at the table of the Lord here
in the outer court, I ought to take the comfort of the
continual efficacy of it within the veil, and its preva-
lency for the benefit of all believers. The water out
of the rock, the rock smitten, follows God's Israel
through this wilderness, in the precious streams of
which, they that are washed are welcome to wash
their feet from the pollutions they contract in their
daily walk through this defiling world; and the best
have need of this washing. That needful word of
caution, " that we sin not," is immediately followed
with this word of comfort, but " if any man sin, we
have an advocate with the Father;" one to speak for
us, and to plead our cause ; and he has a good plea
to put in, in our behalf, for " he is the propitiation for
our sins."

Add to this, that the covenant of grace, which is
sealed to us in this ordinance, is so well ordered in
all things, and so sure, that every transgression in
the covenant does not. presently throw us out of cov
enant. We do not stand upon the same terms that
Adam in innocency did, to whom the least failure

284 COMMUNICANT'S COMPANION.

was fatal. No; to us God has " proclaimed nis name
gracious and merciful, forgiving iniquity, transgres
sion, and sin." If we mourn for our sins of daily
infirmity, are ashamed of them, and humble ourselves
for them; if we strive and watch, and pray against
them, we may be sure they shall not be laid unto
our charge, but in Christ Jesus they shall be forgiven
to us, for we are under grace, and not under the law.
The God we are in covenant with is a God of par
don; "with him there is forgiveness." We are in
structed to pray for daily pardon as duly as we pray
for daily bread, and are encouraged to come boldly
to the throne of grace for mercy: so that, though
there be a remembrance made of sin every day, yet
thanks be to God there may be a remembrance made
of the sacrifice for sin ; by which an everlasting right
eousness was brought in.

III. Are we disquieted and discouraged by sad re
mainders of indwelling corruption? — We may from
hence derive support under this burden. All that
are enlightened from on high, lament the original sin
that dwells in them, as much as the actual transgres
sions that are committed by them ; not only that they
are defective in doing their duty, but that they labour
under a natural weakness and inability for it; not
only that they are often overtaken in a fault, but that
they have a natural proneness and inclination to that
which is evil. It was the bitter complaint of blessed
Paul himself, " 0 wretched man that I am, who shall
deliver me from the body of this death?" And it is
the complaint of all that are spiritually alive, while
they are here in this imperfect state.

The most intelligent find themselves in the dark
and apt to mistake; the most contemplative find
themselves unfixed, and apt to wander; the most
active for God find themselves dull and apt to tire;
xvhen the spirit, through grace, is willing, yet the
flesh is weak; and when we would do good, evil is
present with us. Corrupt appetites and passions
often get head, and betray us into many indecencies.
This makes the heart sad, and the hands feeble;

COMMUNICANT'S COMPANION. 285

and, by reason of these remaining corruptions, many
a good Christian loses the comfort of his graces.
These Canaanites in the land are as thorns in the
eyes, and goads in the sides of many an Israelite.

But be not cast down, my soul! the covenant
which was sealed to thee at the table of the Lord,
was a covenant of grace, which accepts sincerity as
gospel perfection, not a covenant of innocency, which
accepts of nothing less than a sinless, spotless purity.
Were not these complaints poured out before the
Lord, and did he not say, " My grace is sufficient
for thee ?" And what canst thou desire more ? Were
not orders given at the banquet of wine, for the
crucifying of the adversary and enemy, this wicked
Haman; so that, though it be not yet dead, it is a
body of death, and ere long it shall be put off for
ever? Was it not there said to thee, was it not
sealed, " that sin shall not have dominion over thee ;
but the God of peace shall bruise Satan under thy
feet shortly;" so that, though he may for a while
disturb thy peace, and his troops may foil thee, yet,
like Gad, in Jacob's blessing, thou shalt " overcome
at the last?" "The bruised reed shall not be bro
ken, nor the smoking flax quenched, but judgment
shall in due time be brought forth unto victory."
Grace shall get the upper hand of corruption, and be
a conqueror, yea, " more than a conqueror, through
him that loved us. — Come then, come set thy feet
upon the necks of these kings," and rejoice in the
hope of a complete victory at last. These lusts which
war against thee, make war with the Lamb too, and
oppose his interests; but, for certain, " the Lamb shall
overcome them ; for he is the Lord of lords, and King
of kings, and they that are with him are called, and
chosen, and faithful." Thou hast seen on how firm
a rock the kingdom of God within thee is built, and
mayest be sure that the gates of hell shall not prevail
against it. Christ has given thee a banner to be
displayed because of the truth; "and through him
thou shalt do valiantly, for he it is that shall jreud
down thine enemies."

286 COMMUNICANT'S COMPANION.

Go on, my soul, go on to fight the Lord's battles,
by a vigorous resistance of sin and Satan; maintain
a constant guard upon all the motions of thy spiritual
enemies, hold up the shield of faith, and draw the
sword of the Spirit against their assaults. Suppress
the first risings of corruption, make no provision for
it, resolve not to yield to it, walk in the Spirit, that
thou mayest not fulfil the lusts of the flesh; never
make league with these Canaanites, but vex these
Midianites, and smite them; mortify this body of
death, and all its members; strengthen such princi
ples, and dwell upon such considerations as are pro
per for the weakening of the power of sinful lusts;
and then, be of good comfort, this house of Saul shall
wax weaker and weaker, and the house of David
stronger and stronger. Thou hast seen, my soul,
thou hast tasted the bread and wine which the Lord
Jesus, that blessed Melchizedek, has provided for the
support and refreshment of all the followers of faith
ful Abraham, when they return weary (and wounded
perhaps) from their spiritual conflicts. Make use of
this provision then, feast upon it daily, and go on in
the strength of it. Thank God (as St. Paul did in
the midst of these complaints) for Jesus Christ, who
not only has prayed for thee, that thy faith fail not,
but is now, like Moses, interceding on the top of the
hill, while thou art, like Joshua, fighting with these
Amalekites in the valley. Be faithful therefore unto
the death, and thou shalt shortly have a place in that
New Jerusalem, into which no unclean thing can
enter. Now thou groanest, being burdened, but in
heaven there shall be none of these complaints, nor
any cause for them.

IV. Does the trouble arise from prevailing doubts
and fears about thy spiritual state? — We may draw
that from this ordinance which will help us to silence
those fears, and solve those doubts, and to clear it up
to us that God in Christ is ours, and we are his, and
that all shall be well shortly. Many good Chris
tians, though they are so far willing to hope the best
concerning themselves, as not to decline coming to

COMMUNICANT'S COMPANION. 287

the Lord's table, and there perhaps they may meet
with some satisfaction; yet afterwards the tide of
their comforts ebbs, a sadness seizes their spirits, the
peace they have had they suspect to have been a de
lusion, and are ready to give up all for gone ; unbelief
makes hard conclusions, clouds the evidences, shakes
the hopes, withers the joys — that it is as good to give
up all pious pursuits, as thus keep them up in vain ;
as good make a captain, and return into Egypt, as
perish in this wilderness, for this is not the way to
Canaan. And thus many are kept by unbelief from
entering into the present Sabbatism or rest, which is
intended for the people of God in this life.

But, " 0 thou of little faith, wherefore dost thou
doubt?" Come, call to remembrance the former
days, the former sacrament days, and the sweet com
munion thou hadst with God in them; days never
to be forgotten. Thou doubtest whether God loves
thee, and thou art ready to say as they did, " Where
in hath he loved me?" But dost thou not remember
the love tokens he gave thee at his table, when he
embraced thee in the arms of his grace, kissed thee
with the kisses of his mouth, and his banner over
thee was love? Thou doubtest whether thou be a
child of God, and a chosen vessel or not, and art
sometimes tempted to say, " Surely the Lord hath
utterly separated me from his people, and I am a dry
tree." " How shall he set me among the children,
and give me a pleasant land?" But dost thou not
remember the children's bread thou hast, been fed
with at thy Father's table, and the Spirit of adoption
there sent forth into thy heart, teaching thee to cry,
Abba, Father? Thou calledst thyself a prodigal,
and no more worthy to be accounted a son, because
thou didst bear the reproach of thy youth, which
made thee ashamed, yea, even confounded. But did
not God, at the same time, call thee, as he did peni
tent Ephraim, a dear son, a pleasant child; were not
his bowels troubled for thee? And did he not say, I
will surely have mercy on thee ? Did not thy Father
meet thee with tender compassions? Did he not call

288 COMMUNICANT'S COMPANION.

for the best robe, and put it on thee ? Did ho not in
vite thee to the fatted calf? and, which was best of
all, give thee a kiss which sealed thy pardon? And
wilt thou now call that point in question which
was then so well settled? "Is God a man, that
he should lie, or the Son of man that he should
repent?" No; " He is God, and not man." Thou
doubtest whether Christ be thine or not; whether
thou hast any interest in his mediation and interces
sion; whether he died for thee or not. But didst
thou not, at his table, accept of him to be thine, and
consent to him upon his own terms? Didst thou not
say to him, with thy finger in the print of the nails,
" My Lord, and my God?" And did he not answer
thee with good and comfortable words, saying unto
thee, I am thy salvation ? Hast thou revoked the bar
gain? Or dost thou fear that he will revoke it? Was
it not an everlasting covenant, never to be forgot
ten? Why art thou troubled? And why do thoughts
arise in thy heart? Was not Christ present with
thee, and did he not show himself well-affected to
thee, when, at his table, he said unto thee, " Behold
my hands and my feet, that it is I myself?" Thou
doubtest whether thou hast any grace or not, any
love to God, any faith, any repentance. But hast
thou forgotten God's workings on thy heart, and the
workings of thy heart towards God at his table ? Did
not thine heart bum within thee when thy dear Re
deemer talked with thee there ? Didst thou not sit
down under his shadow with delight, and say, " It is
good to be here ?" Didst thou not desire a sign of the
Lord, a token for good ? Didst thou not say, " Do
not deceive me ?" And was there not a token for
good shown thee ? Was not thy heart melted for
sin ? Was it not drawn out towards God ? Did it
not appear that God was with thee of a truth?
Wherefore, then, dost thou doubt of that, of which
thou hadst then such comfortable evidences ? " Why
sayest thou, 0 Jacob, and speakest, 0 Israel, My
way is hid from the Lord, and my judgment is pass
ed over from my God?" Why dost thou entertain

COMMUNICANT S COMPANION. 289

•each hard thoughts of God and thy own state ? " Hast
thou not known, hast thou not heard, that the ever
lasting God, the Lord, the Creator of the ends of the
earth, fainteth not, neither is weary?'7

And why art thou fearful and faint-hearted ? Why
dost thou look forward with terror and trembling
while thou hast so much reason to look forward with
hope and rejoicing? Alas, says the troubled spirit,
God hath cast me out of his sight, and I fear will cast
off for ever, and will be favourable no more : I shall
no more see the Lord, even the Lord in the land of
the living ! My comforts are removed, and all my
pleasant things are laid waste. " My bones are dried,
my hope is lost, and I am cut off for my part." But
hearken to this, thou who thus fearest continually
every day, dost thou not remember the encourage
ments Christ gave thee at his table to hope in him,
and to expect all good from him; did he not say, " I
will never leave thee nor forsake thee?" And didst
not thou promise, that thou wouldst never leave nor
forsake him? Nay, did he not promise " to put his
fear into thy heart, that thou mightest not depart from
him?" He did, "and is not he faithful that hath
called thee," faithful that hath promised, who also
will do it ? Thou art afraid that some time or other
Satan will be too hard for thee, and thou shalt one
day perish by his hand; but hast thou not had that
precious promise sealed to thee, that "the faithful God
will never suffer thee to be tempted above what thou
art able, but will with the temptation make a way
for thee to escape? His providence shall proportion
the trial to the strength; or, which comes all to one,
his grace shall proportion the strength to the trial.
Thou art afraid, that, after all, thou shalt come short;
that by reason of the violence of the storm, the trea
chery of the sea, and especially thine own weakness
and unskilful ness, thou shalt never be able to weather
Ihe point, and get safe into the harbour at last. But
shall I ask thee, thou that followest Christ trembling,
" Dost thou not know in whom thou hast believed?"
Is thy salvation intrusted with thyself, and lodged in

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290 . COMMUNICANT'S COMPANION.

thine own hands? No; it is not. If it were, thou
wouldst have reason to fear the loss of it. But has
not God committed it, and hast not thou committed
it, to the Lord Jesus? And is not he "able to keep
that which is committed to him against that day,"
that great day, when it shall be called for? Is not
that a divine power that keeps thee ; a divine pro
mise that secures thee ? Be not fearful then, " Be
not faithless, but believing."

V. Are we disquieted and discouraged by the
troubles and calamities of this life ? — From our com
munion with God in the ordinance of the Lord's
Supper, we may bring comfort and support under all
the afflictions of this present time, whatever they be.
Our Master instituted this sacrament on the night
wherein he was betrayed ; — and soon after he put off
the body, and pleasantly said, " Now I am no more
in the world;" but when we have received this sacra
ment, we find ourselves still in a world which is vex
ation of spirit; the soul still in a house of clay, liable
to many shocks ; and so close is the union between
the soul and the body, that what touches the bone
and the flesh cannot but affect the spirit at second
hand. We are born and born again to trouble ; be
sides, that we are exposed with others to the com
mon calamities of human life, and the persecutions
which all that will live godly in Christ Jesus must
count upon ; we are under the discipline of sons, and
must look for chastisement. Afflictions are not only
consistent with the love of God, but they flow from
it: "As many as I love, I rebuke and chasten." They
are not only reconcilable with the covenant, but a
branch of it. I will chasten their transgressions with
the rod, and their sins with stripes, is an article of the
agreement with David and his seed, with this com
fortable clause added, "Nevertheless, my loving-
kindness will I not utterly take from him; my cove
nant will I not break."

There is no disputing against sense. Christianity
was not designed to make men stocks and stones and
Stoics under their calamities. " No affliction for the

COMMUNICANT'S COMPANION. 291

present is joyous, but grievous." Hence the best
men, as they have their share of trouble, so cannot
but have the sense of it; that is allowed them; they
groan, being burdened; but this sense of trouble is
apt to exceed due bounds: it is hard to grieve and
not to over-grieve ; to lay to heart an affliction, arid
not to lay it too near the heart. When grief for any
outward trouble overwhelms our spirits, imbitters
our comforts, and hinders our joy in God, stops the
mouth of praise, takes off her chariot wheels, and
makes us drive heavily on our way to heaven ; then
it is excessive and inordinate, and turns into sin to us.
When sorrow fills the heart and plays the tyrant
there, when it makes us fretful and impatient, breaks
out in quarrels with God in his providence, and robs
us of the enjoyment of ourselves, our friends, and our
God; it is an enemy that we are concerned to take
up arms against.

And from our sacramental covenants and comforts
we may fetch plenty of arguments against the un
reasonable insinuations of inordinate grief. Did I
not see at the table of the Lord a lively representa
tion of the sufferings of Christ, the variety and ex
tremity of his sufferings? Did I not see his tears,
his sweats, his agonies, his stripes, the pain and
shame he underwent? And is the servant better
than his master, and the disciple than his Lord?
Did Christ go by the cross to the crown, and shall a
Christian expect to go any other way? The Cap
tain of our salvation was made perfect through suf
ferings; have not we much more need of them for
the perfecting of what is lacking in us? Is not this
one part of our conformity to the image of Christ,
that, as he was a man of sorrows and acquainted
with grief, so we should be, that he might be the first
born among many brethren? A sight of Christ's
afflictions should reconcile us to our own, especially
if we consider not only what he suffered, but how he
suffered ; and with what an invincible patience and
cheerful submission to his Father's will, leaving us
example, (1 Pet. ii. 21.) Have we so often celebrated

292 COMMUNICANT'S COMPANION.

the memorial of Christ's sufferings? and have we not
yet learned of him to say, " The cup that my Father
hath given me, shall I not drink it?" Though it be a
bitter cup, " Father, not my will, but thine be done."
Have we not yet learned of him, who was led as a
lamb to the slaughter, to be dumb, and not to open
our mouths against any thing that God does: to for
give our enemies, and pray for our persecutors, and
cheerfully commit ourselves to him that judges right
eously ? Let the same mind be in us which here we
have seen to be in Jesus Christ.

Yet this is not all: in the Lord's Supper we give
up ourselves, and all we have, unto the Lord, with
a promise to acquiesce in all the disposals of his
providence concerning us and ours; let us not there
fore, by our discontent and uneasiness, revoke the
surrender that we then made, or go counter to it.
We there said it, and sealed it, that we would be
the Lord's ; and may he not do what he will with
his own, especially when it is so by our own con
sent? God there said it, and sealed it to us, that
he would be to us a Father ; and can we take any
thing amiss from a Father; such a Father, who
never chastens us, but for our own profit, that wo
may be partakers of his holiness? Inviolable assur
ances were there given to us, that all things should
work together for our present good, and for our fu
ture glory; that, as afflictions abound, consolations
should so much the more abound; and some experi
ence we there had of the sweetness and power of
those consolations, which we ought to treasure up,
that we may have them ready for our supports in the
evil day. Can we forget how sweet God's smiles
were, which there we saw? How reviving his com
forts were, which we there tasted? And are not
those sufficient to countervail the loss of the world's
flattering smiles, and the comforts we have in the
creature? It is generally supposed, that the com
fortable sermon which Christ preached to his disci
ples on that text, " Let not your hearts be trou
bled," immediately followed the administration of

COMMUNICANT'S COMPANION. 293

the Lord's Supper ; for it is the will of Christ, that
those whom he has raised up to sit with him by faith
in heavenly places, should not be cast down or disqui
eted for any cross or disappointment in earthly things.

Art thou sick, languishing perhaps under some
wasting distemper, which consumes thy strength and
beauty like a moth? Or chastened, it may be, with
pain upon thy bed, and the multitude of thy bones
with strong pain? Or labouring under the infirmities
and decays of old age? Take comfort then, from thy
communion with the Lord at his table. Didst thou
not see there how Christ himself bore our sicknesses,
and carried our sorrows then, when he bore our sins
in his own body upon the tree, and so took away the
sting of them; extracted out of them the wormwood
and gall, which he himself drank in a bitter cup, and
infused into them the comforts of his love, which he
has given us to drink of? Didst thou not there re
ceive a sealed pardon? Did not God, in love to thy
soul, cast all thy sins behind his back, and tell thee
so? Thou hast then no reason to complain of bodily
distempers: "The inhabitants shall not say, I am
sick." How so? Can one that is sick avoid saying,
I am sick? Why, it follows, " The people that dwell
therein shall be forgiven their iniquity." Sickness
is next to nothing, to those who know that their sins
are pardoned. When thou didst present thy body
to God in that ordinance a living sacrifice, and didst
engage that it should be for the Lord, was it not gra
ciously added — "and the Lord for the body?" 1 Cor.
vi. 13. Arid if the Lord be for the body, he will
strengthen thee upon the bed of languishing; and
though he may not presently help thee off it, yet he
will sit by thee ; and what speaks the wonderful con
descension of Divine goodness, " he will make all thy
bed in thy sickness." And that bed cannot but be
easy which he makes.

Art thou poor, crossed in thine affairs, disappointed

in lawful and hopeful designs, clogged with cares,

and perhaps reduced to straits? Let the spiritual

riches secured to thee in that sealing ordinance, be a

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294 COMMUNICANT'S COMPANION.

balance to the affliction of outward poverty. The
God of truth has said it, and thou mayest rely upon
it, That those that fear him and seek him, shall not
want any good thing, not any thing that infinite wis
dom sees really good for them. " Trust in the Lord,
therefore, and do good with the little thou hast; so
shalt thou dwell in the land, and verily thou shalt be
fed." It is not promised that thou shalt be feasted
with varieties and dainties; those that are feasted at
God's table, need not to complain, though they be
not feasted at their own; but thou shalt be fed, fed
with food convenient for thee. Some good Christians
who have been in a very poor condition have said,
that they have made many a meal upon the pro
mises, when they wanted bread: " Verily thou shalt
be fed," be fed with faith. The just shall live by his
faith." " Though the fig-tree do not blossom, and
there be no fruit in the vine; yet, while thou hast in
the Lord's Supper seen the rose of Sharon blossom
ing, and tasted of the true vine, thou hast reason
enough to " rejoice in the Lord, and joy in the God
of thy salvation."

Are thy relations a grief to thee? Do those afflict
thee of whom thou saidst, These same shall comfort
me? Suppose thy yoke-fellow unsuitable, children
undutiful, parents unkind, friends ungrateful, neigh
bours injurious, the comfort of our relation to God
may suffice to make up the loss of any earthly com
fort. If man be harsh, yet God is gracious. Though
the waters of our rivers may be mudded or turned
into blood, yet the fountain of life runs always clear,
and its streams pure as crystal. On the supposition
of family disappointments, David in his last words
took comfort from the covenant of grace made with
him.

Are those dear to thee removed by death? It is
fit that that which is sown should be watered. But
sacrament comforts will keep us from sorrowing as
those that have no hope. We have lost the satisfac
tion we used to have in them; but is not God better
to us than ten sons; far better than ten thousand

COMMUNICANT'S COMPANION.

such relations could have been? And yet they aro
not lost ; they are only gone before, and death itseif
cannot wholly cut us off from communion with them;
for we are come to the spirits of just men made per
feet, and hope to be with them shortly.

Are the calamities of the church and of the nation
our affliction? It is fit they should be so, for we havt
eaten and drunk into the great body, and, as living
members, must feel its grievances; but in the Load's
Supper we have seen what provision the grace of
God has made for his household, and from thence
may infer the protection under which the providence
of God will always keep it safe. The promises that are
sealed to us, are sure to all the seed, and the covenant
of grace is the rock on which the churoh is built, so
firm that the gates of hell shall not prevail against it.
The Lord we see, has founded Zbn, and the poor
of his people shall trust to that. Let us at this ordi
nance learn this new song, and sing it oft, — " Halle
lujah, the Lord God omnipotent reigneth."

VI. Are the fears of death a trouble and terror to

us? We may fetch from tht> Lord's Supper that

which will enable us through grace to triumph over
these fears. This is a fear vhich is often found to
have torment, and by reason of it, many weak Chris
tians have been all " their hie time subject to bond
age." It is also a fear which often brings a snare,
exposes us to many temptations, and gives Satan ad
vantage against us. There are many who we hope,
through grace, are saved from the second death, and
yet are afraid of the first death, being more solicitous
than they need be about a dying life, and more timor
ous than they need to be of a living death, a death
that is their way to life. But the arrests of death,
and its harbingers, would not be at all dreadful, if
we did but know how to make a due improvement
of the comforts we are made partakers of at the
table of the Lord. We there saw Christ dying, dying
so great a death, a death in pomp, armed and attend
ed with all its terrors, dying in pain, in shame, in
darkness, in agonies, and yet the Son of God, and the

296 COMMUNICANT'S COMPANION.

heir of all things. This takes off the reproach of
death, so that now we need not be ashamed to die
if Christ humbled himself, and became obedient to
death, why should not we ? It likewise takes off the
terror of death, so that now we need not be afraid
to die. When we walk through that dark and dis
mal valley, we have no reason to fear any evil, while
the great Shepherd of the sheep is not only gone be
fore us, but goes along with us ; " his rod and his
staff they comfort us." He is our leader, and we do
not approve ourselves his good soldiers, if we be not
willing to follow him whithersoever he goes. He
went through death to the joy set before him, and by
that way only can we follow him. Through this
Jordan must we enter Canaan.

Christ's death has broken the power of death, and
taken from it all the armour wherein it trusted; so
that now, let it do its worst, it cannot do a good
Christian any real prejudice; for it cannot "separate
him from the love of God. Surely the bitterness of
death is now past," by Christ's tasting it. The sharp
ness of death, Christ has overcome, by submitting to
it, and so hath opened the kingdom of heaven to all
believers : " The sucking child may now play upon
the hole of the asp, and the weaned child may put
his hand on the cockatrice' den; for death itself shall
not hurt or destroy in all God's holy mountain."

Nay, the death of Christ has quite altered the pro
perty of death. It not only ceases to be an enemy,
but it is become a friend: the covenant of grace,
sealed to us in the Lord's Supper, assures us of the
unspeakable kindness that even death itself shall do
us: "All things are yours," and death amongst the
rest. As the death of Christ was the purchase of
our happiness; so our own death is the passage to
our happiness ; it discharges us from our prison, and
conveys us to our palace. The promise of eternal
life sealed to us, and its earnests communicated to us
in this ordinance, enable us to look with comfort on
the other side death, and then we need not look with
terror on this side of it.

COMMUNICANT'S COMPANION. 297

Art thou afraid to give up thy soul? Thou hast
already given it up to God in Christ to be sanctified,
and therefore thou mayest, with holy cheerfulness,
give it up to God in Christ to be saved. The dying
Jesus, by committing his spirit into the hands of his
Father, has emboldened all his followers in a dying
hour to do the same. Why should that soul be afraid
to go out of the body, and leave this world of sense,
which is through grace allied to, and by faith ac
quainted with the blessed world of spirits, and is
sure of a guard of angels ready to convey it to that
world, and a faithful Friend ready to receive it?

Art thou afraid to put off thy body? The cove
nant sealed to thee at the Lord's table is a covenant
with thy dust, and gives commandment concerning
thy bones. Fear not the return of thine earth to its
earth; it is in order to its being refined, and in due
time restored to its soul, a glorious and incorruptible
body. Spiritual blessings are perhaps for this reason,
in the sacraments, represented and applied by out
ward and sensible signs, in the participation of which,
the body is concerned, that we might thereby be
confirmed in our believing hope of the glory pre
pared and reserved for these bodies of ours, these
vile bodies, which even, while they lie in the grave,
still remain united to Christ, and, when they shall be
raised out of the grave, shall be made like unto his
glorious body.

Let the sinners in Zion be afraid to die, let fear-
fulness surprise the hypocrites, when their souls shall
be required of them ; let their hearts meditate terror,
and their face gather blackness, who, having lived
a carnal, worldly, sensual life, have no interest in
Christ and the promises; for they shall call in vain to
rocks and mountains to shelter them from the wrath
of the Lamb. But let them that have joined them
selves to the Lord in an everlasting covenant, and
have obtained mercy of the Lord to be faithful to
that covenant, lift up their heads with joy, for their
redemption draws nigh. Death will shortly rend the
interposing veil of sense, and time will shortly scatter

298 COMMUNICANT'S COMPANION.

all the dark and threatening clouds which here hang
over our heads, and open to us a bright and glorious
scene in that blessed world of life, and love, where
we shall enjoy the substance of those things, \vith the
shadow of which we are refreshed at the Lord's table,
and the full vintage of those joys of which here we
have the first fruits.

Learn then, my soul, learn thou to triumph over
death and the grave ; " 0 death, where is thy sting ?
O grave, where is thy victory?" Having laid up
thy treasure within the veil, and remitted thy best
effects, and best affections thither; and having receiv
ed the earnest of the purchased possession, be still
looking, still longing for that blessed hope. Fear not
death, for it cannot hurt thee ; but desire it rather,
for it will greatly befriend thee. When the " earthly
house of this tabernacle shall be dissolved," thou
shalt remove to the " house not made with hands,
eternal in the heavens." Wish then, wish daily, for
the coming of the Lord, for he shall appear to thy
joy; "the vision is for an appointed time, and at the
end it shall speak and shall not lie." Look through
the windows of this house of clay, like the mother of
Sisera, when she waited for her son's triumph, and
cry through the lattice, " Why is his chariot so long
in coming? Why tarry the wheels of his chariot?
Come, Lord Jesus, come quickly."

THE END.

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